■? 


5 


L  I  B  R  A^  R  Y 


Theological     Seminary, 

PRINCETON,  N.  J 
BV  4832  .B85  1850 
^.^  Bunyan,  John,  1628-1688. 
The  greatness  of  the  soul 

Sfn 

Bo 


I 


BUNYAN'S    AWAKENING    WORKS. 


THE 


GREATNESS  OE  THE  SOUL: 


igjjs  from  rstU: 


THE  RESURRECTION  OF  THE  DEAD. 


BY   JOHN'^BUNYAN, 

AUTHOR  OF  THE   PILGRni'S  PROGRESS,  AND  THE  HOLY  TTAE. 
<  •  >  •  » 


PHILADELPHIA: 
AMERICAN  BAPTIST   PUBLICATION  SOCIETY, 

118  ARCH  STREET. 
18  5  0. 


Entered,  according  to  Act  of  Congress,  in  the  year  1850,  by  the 

American'   Baptist  Publicatigx  Socibtt, 

In  the  Clerk's  Office  of  the  District  Court  of  the  United  States, 
in  and  for  the  Eastern  District  of  Pennsylvania. 


■>f '  i-.;^ 


THsOLOGIOiSLL 
INTRODUCTION. 


John  Bunyan  is  preeminently  a  man  of  the  people. 
He  sprang  from,  represents,  and  speaks  to,  the  masses; 
though  destined  by  his  writings  to  become  the  teacher  of 
nobles  and  kings,  and  nowhere  more  than  in  this  free  land, 
where  every  man  is  at  once  a  citizen  and  a  sovereign.  Here, 
even  more  than  elsewhere,  will  the  poor  sympathize  with  his 
origin,  and  the  rich  with  his  wrongs,  the  honest  with  his 
upright  spirit,  and  the  humane  with  his  long  unjust  impris- 
onment, the  intelligent  with  the  attractions  of  his  genius, 
and  the  pious  with  the  deep  struggles  of  his  evangelical  ex- 
perience. No  class  can  doubt  his  entire  sincerity.  None 
can  deny  his  benevolent  spirit.  All  must  feel  his  peculiar 
and  inimitable  power. 

In  the  notices  prefixed  to  his  Pilgrim's  Progress  and  the 
Holy  War,  volumes  previously  issued  by  our  Society,  perhaps 
enough  has  been  said  on  the  leading  incidents  of  his  Life. 
The  present  Introduction  will  therefore  be  limited  to  an 
outline  of  his  character  as  a  Preacher,  and  as  a  "Writer. 

As  a  Preacher,  probably  Bunyan  has  had  few  superiors. 
It  is  needless  to  speak  of  the  qualities  which  made  him  popu- 
lar. The  effects  are  sufficient.  However  loudly  Church  and 
State  officials  might  "  open  upon  him,"  scholars  marvelled 
at  his  wisdom,  and  ^^  the  common  people  heard  him  gladly.'' 
Besides  the  "hundreds  from  all  parts"  that  flocked  to  his 
preaching,  in  Bedford  and  other  shires.  Dr.  Southey  tells 
us  his  reputation  was  so  great  in  London,  "  that  if  a  day's 

& 


11  INTRODUCTION. 

notice  were  given^  tlie  mccting-housc  in  Southwark,  at  which 
he  generally  preached,  would  not  contain  half  the  people/' 
''I  have  seen  (says  an  eye  witness)  by  my  computation 
about  twelve  hundred  persons  to  hear  him  at  a  morning 
lecture,  on  a  working  day,  in  dark  winter  time."  ^'I  also 
computed  about  three  thousand  that  came  to  hear  him  at  a 
town's-end  meeting  house ;  so  that  half  were  fain  to  go  back 
again  for  want  of  room;  and  then  himself  was  fain  at  a  back 
door  to  be  jDulled  almost  over  people,  to  get  up  stairs  to  the 
pulpit. '^  The  learned  and  pious  Dr.  Owen,  that  giant  of 
evangelical  theology,  is  reported  to  have  said  to  Charles  II. 
(who  rallied  him  for  ^^  going  to  hear  an  illiterate  Tinker 
prate, '^)  ^^  Please  your  Majesty,  could  I  possess  that  Tinker's 
abilities  for  preaching,  I  would  gladly  relinquish  all  my 
learning.''  Charles  Doe,  with  affectionate  admiration,  calls 
him,  ^'Our  great  Gospel  Preacher/' — '^  the  Champion  of 
our  Age." 

Yet,  Dr.  Southey  has  said,  ^^  Had  it  not  been  for  the  en- 
couragement Bunyan  received  from  the  Baptists,  he  might 
have  lived  and  died  a  Tinker."  Be  this  as  it  may.  Baptists 
will  know  how  to  prize  such  a  concession — not  to  their  su- 
perior wisdom — but  to  the  wisdom  of  Christ  in  the  free  and 
scriptural  Constitution  of  their  churches.  And  although  as  a 
body,  they  have  little  cause  for  gratitude  for  the  manner  in 
which  they  are  treated  by  Robert  Philip  in  his  ^'  Life  and 
Times  of  Bunyan,"  they  may  thank  him  for  a  like  acknow- 
ledgment. ''Both  the  world  and  the  Church  (he  says)  arc 
indebted  to  the  Baptists  for  the  ministry  of  John  Bunyan." 
(p.  312.)  ''Any  orthodox  Congregational  or  Presbyterian 
Church  of  that  day  would  have  treated  him  with  equal  ten- 
derness. So  would  pious  Episcopalians,  had  they  known 
him  as  well  as  the  Baptists  did.  I  much  doubt,  however, 
if  any  other  orthodox  body  would  have  followed  up  his  wel- 
come into  their  fellowship,  by  calling  him  out  to  the  minis- 
try."   (p.  180.)     If  this  be  so,  that  single  fact  is  sufficient 


iJfTBODUCTION.  lii 

to  justify  our  denominational  existence.  But  we  quote  it 
here,  for  another  end.  Are  not  Baptists  then  specially 
hound  to  perpetuate  and  spread  his  Practical  Works — the 
embalmed  spirit  of  such  a  Preacher — wherever  they  exist  ? 
Will  they  not  be  responsible,  if  being  dead,  Bunyan  does  not 
still  speak  by  these  admirable  productions  ?  productions 
whose  ^^  power  and  pathos  eclipse  all  learning,  and  throw 
every  thing  into  the  shade,  but  the  wisdom  which  winneth 
souls.'' 

For  as  Bunyan  spoke,  so  he  wrote.  All  his  books  were 
written,  as  it  were,  out  of  his  own  heart,  and  directed  to  the 
hearts  of  his  fellow  men.  And  that  heart  of  his,  so  long 
and  sorely  tried,  was  in  alliance  with  an  intellect  of  wonder- 
ful power,  and  an  imagination  no  less  wonderful.  And  '^  the 
laws  of  his  intellectual  being  blended  so  with  its  spiritual 
aspirations  and  responsibilities,  that  his  head  can  never  be 
analyzed  apart  from  his  heart.''  Then  too,  Bunyan,  with 
all  his  hearty  homeliness,  had  a  healthy,  and  indeed,  ex- 
quisite taste.  He  loved  the  true,  the  pure,  the  graceful,  the 
noble,  the  beautiful  and  the  sublime.  Wit  and  humor  (as 
in  Sir  Thomas  More)  at  times  gleam  forth  amidst  the 
gravity,  the  solemn  earnestness,  the  subduing  tenderness  of 
his  sentiments  and  style.  His  roughness  is  not  rudeness. 
His  occasional  coarseness  is  less  from  ignorance  than  choice. 
He  knew  when  he  transgressed  the  laws  of  taste ;  but  he 
acted  at  such  times  in  obedience  to  a  higher  law.  His 
sympathy  with  the  poor  and  ignorant  and  erring,  was  by 
the  grace  of  Grod  experimental  and  heartfelt;  and  he  spoke 
to  them,  and  wrote  for  them,  in  the  style  which  they  could 
understand  and  feel,  because  he  devoutly  longed  to  do  them 
good.  His  words  were  ^^ picked  and  packed,"  as  he  says; 
but  it  was  for  the  use  of  the  popular  mind.  There  are  in- 
numerable passages,  however,  to  prove  what  he  modestly 
affirms,  that  he  '^  could  have  stept  into  a  higher  style." 
That  he  did  not,  considering  whom  he   addressed,  and  for 


IV  INTRODUCTION. 

what  end,  is  his  everlasting  praise.  No  man  of  sense  would 
wish  the  diction  of  Bunyan  essentially  different  from  what  it 
is — "  a  well  of  pure  old  English  undefilod." 

As  a  Writer,  Bunyan  is  chiefly  known  by  his  Pilgrim's 
Progress  and  the  Holy  War.  These  Allegories  have  given 
their  Author  a  place  among  the  English  Classics.  Though 
slowly  recognized  as  such  in  the  world  of  letters,  his  position 
is  now  sure.  To  say  nothing  of  others,  the  unanimous 
verdict  of  a  critical  jury  composed  of  such  men  as  Addison, 
Swift,  Lord  Kames,  Dr.  Johnson,  Cowper,  Coleridge,  Scott, 
Byron,  Southcy,  Montgomery,  Mackintosh  and  Macaulay, 
men  differing  so  widely  in  other  things,  can  never  be  set 
aside.  Nor  are  American  critics,  from  Dr.  Franklin  to  Dr. 
Cheever,  a  whit  behind  their  transatlantic  brethren  in  their 
appreciation  of  Bunyan.  In  original  creative  genius,  the 
unlettered  Tinker  of  Elstow,  the  humble  Baptist  Pastor  of 
Bedford,  is  ranked  with  Milton  and  Shakespeare.  His 
name  is  enrolled  among 

" the  few,  the  immortal  names 

That  were  not  bom  to  die." 

In  his  own  walk  of  literature,  he  is  pronounced  without  a 
rival.  He  has  succeeded  where  all  others  have  failed.  He 
has  left  all  competition  hopeless.  If  Milton  is  the  prince  of 
poets,  Bunyan  is  the  prince  of  dreamers  —  and  his  dreams 
are  truly  "of  the  stuff  that  life  is  made  of" — and  bright 
with  the  lustre  of  a  better  world. 

It  is  not,  however,  the  design  of  this  Introduction  to  speak 
of  Bunyan  as  the  Master  of  Beligious  Allegory.  It  is  to 
call  attention  rather  to  his  other  writings — writings  less 
widely  known,  but  in  which  the  same  splendid  powers, 
sanctified  by  Divine  Grace,  are  employed  in  a  more  direct, 
and,  therefore,  more  eloquent  manner,  to  unfold  and  enforce 
the  Gospel  of  Christ.  And  we  have  spoken  of  his  inimita- 
ble Allegories  chiefly  for  the  sake  of  the  Practical  Works 


+ 


INTRODUCTION.  V 

wliich  are  herewith  presented  to  the  public,  in  a  form  (to 
say  the  least)  more  readable  than  in  any  previous  edition. 
And  what  inference  is  more  natural  or  rational  than  this — 
that  the  man  whom  Grod  so  richly  endowed  to  write  the 
Pilgrim's  Progress  and  the  Holy  War,  '^  in  allegory  so  per- 
fect as  to  hide  itself,  like  light,  while  revealing  through  its 
colorless  and  undistorting  medium  all  beside,'^  might  be 
expected  to  develope  the  same  great  principles,  and  the 
same  superior  qualities  of  mind,  in  other  works  to  which  he 
applied  himself  as  a  faithful  minister  of  Jesus  Christ. 

These  Practical  Works  will  show  that  Bunyan  is  master 
of  more  arts  than  Allegory.  He  is  equally  master  of 
Analysis,  of  Argument,  of  Illustration,  of  Appeal.  Though 
too  fond  of  typical  interpretation,  he  is  often  very  happy  in 
Exposition.  Though  too  minute  and  multifarious  in  his 
Divisions,  he  is  generally  very  judicious  in  their  Arrange- 
ment. His  Observation  is  keen ;  his  experimental  Insight 
is  profound.  His  anticipation  of  objections  is  natural,  and 
his  answers  just  and  forcible.  His  Descriptions  are  often 
perfect  pictures.  His  Apostrophes  are  frequent  and  ani- 
mated. His  Dialogues,  in  which  he  abounds,  are  as  life-like 
as  if  taken  from  men's  lips.  His  Applications  are  by  turns, 
terrible  and  tender,  searching  and  consoling.  If  below  Char- 
nock  in  dignity,  he  is  his  equal  in  depth  and  discernment. 
If  less  systematic  and  learned  than  Owen,  he  is  his  rival  in 
the  knowledge  of  the  heart,  and  of  the  devices  of  Satan, 
as  well  in  the  skilful  use  of  the  gospel  as  a  divine  relief.  If 
at  all  inferior  in  fire  and  vehemence  to  Baxter,  he  is  more 
plain,  more  picturesque,  more  evangelical,  more  startlingly 
or  subduingly  eloquent.  If  less  tender  than  Flavel,  he  has 
superior  originality,  variety  and  strength.  In  fact,  he  unites 
in  a  remarkable  degree  the  best  qualities  of  all  his  celebrated 
contemporaries,  and  in  some  qualities  probably  excels  them. 
His  general  style,  though  never  polished,  and,  at  times, 
descending  to  coarseness,  is  generally  clear  and  pure;  and 

1* 


VI  INTRODUCTION. 

remarkable  for  its  vernacular  words  and  idioms,  penetrating 
the  popular  ear  and  heart  beyond  almost  any  other  writer. 

Men  who  have  excelled  in  the  pulpit  have  often  failed 
with  the  pen.  This  was  the  case  with  Whitfield.  But  it 
was  not  so  with  Bunyan.  Let  any  man  compare  the  written 
discourses  of  these  two  distinguished  men,  and  while  ad- 
miring the  general  harmony  of  their  views  and  spirit,  he 
must  be  struck  with  their  difi'ereuce  in  mere  mental  power. 
In  originality,  discrimination,  point,  pungency,  imagination, 
beauty  and  sublimity,'  Bunyan  is  the  superior.  Only  in 
pathos  is  he  rivalled  by  Whitfield. 

While  necessarily  difi'ering  from  Mr.  Ryland  in  some  parts 
of  the  above  estimate  of  Bunyan,  we  fully  agree  with  him  in 
the  following  opinion,  expressed  more  than  sixty  years  ago, 
'^  As  a  popular  practical  writer,  on  a  great  variety  of  im- 
portant subjects  for  the  use  of  the  bulk  of  common  Christians, 
I  will  dare  to  afiirm  that  he  has  few  equals  in  the  Christian 
world.  I  am  persuaded  there  never  has  been  a  writer  in 
the  English  language  whose  works  have  spread  so  wide,  and 
have  been  read  by  so  many  millions  of  people,  as  Mr.  Bun- 
yan's.^'  Since  then,  in  what  language  known  to  civilized 
man,  have  they  not  in  part  been  translated  ? 

One  of  the  most  wonderful  things  in  the  history  of  this 
wonderful  man  is,  that  notwithstanding  his  want  of  early 
education ;  his  conversion  from  a  course  of  great  profane- 
ness ;  his  daily  itinerant  labors  at  one  period ;  his  imprison- 
ment for  twelve  years  together  in  Bedford  jail,  where  he  was 
obliged  to  support  himself  and  family  by  tagging  laces;  and 
the  constant  demands  for  his  preaching  both  in  city  and 
country  after  he  came  out;  he  was  yet  one  of  the  most  fruit- 
ful authors  of  his  time.  Not  less  than  sixty  pieces  of  his 
composition  appear  in  the  Catalogue  of  his  friend  Charles 
Doe,  published  soon  after  Bunyan's  death.  Even  this  is 
incomplete,  for  it  does  not  include  his  Saint's  Privilege, 
Pastoral  Letters  and  Dying  Sayings,  which  raise  the  num- 


INTRODUCTION.  VU 

ber  to  sixty-six.  This  is  about  two  on  an  average  for  every 
year  of  his  ministerial  life.  And  although  a  few  of  them 
are  but  short  poems  and  tracts,  most  of  them  are  elaborate 
treatises,  on  which  Eunyan  laid  out  the  full  strength  of  his 
mind  and  soul. 

Bunyan's  Complete  "Works,  if  printed  in  the  same  style  as 
those  of  Andrew  Fuller,  issued  by  our  Society,  would  proba- 
bly fall  little,  if  any,  short  of  three  thousand  large  octavo 
pages.  Only  about  one-half  have  ever  been  re-printed  in 
this  country,  in  the  most  perfect  edition,  and  the  selection 
of  those  published  is,  in  some  cases,  by  no  means  creditable 
to  the  knowledge  or  judgment  of  the  publisher. 

Yet  the  quality  of  the  whole  is  quite  as  remarkable  as  the 
quantity.  His  rich  experience,  his  ready  memory,  his  clear 
quick  conscience,  his  rare  gifts  of  genius,  taste  and  imagina- 
tion, impart  a  novelty,  variety,  beauty,  freshness  and  force 
of  illustration  peculiarly  his  own.  On  the  most  common 
themes  he  is  seldom  common-place.  How  could  he  be 
indeed,  and  yet  be  John  Bunyan  ?  '^  It  is  yet  to  be  shown 
(says  the  author  of  the  Chronological  Critique)  liow^  and 
wliy,  and  iclien  he  did  so  much,  and  did  it  so  well." 

The  writings  of  Bunyan  (excluding  all  apocryphal  pieces, 
and  including  all  that  fairly  belongs  to  him),  we  have  already 
said  amount  to  sixty-six.  They  may  be  conveniently  classed 
for  our  present  purpose  under  six  heads  —  Allegorical, 
Poetical,  Typical,  Doctrinal  (including  his  Catechetical  and 
Controversial  pieces)  Biographical  and  Practical.  Thus 
classed,  about  one-half  of  them  come  under  the  last  of  these 
heads,  and  of  these  the  present  series  will  be  composed.  The 
practical  element  is  indeed  largely  infused  into  all  the  rest. 
His  warmest  controversies  glow  with  a  divine  unction.  Even 
his  occasional  errors,  show  his  paramount  endeavor  to  keep 
the  unity  of  the  Spirit  in  the  bond  of  peace.  Let  him  have 
this  praise,  even  with  his  error  on  Church  Communion. 

It  is  well  known  that  several  pieces  which  go  under  the 


Vlll  INTRODUCTION. 

name  of  Bunyan,  such  as  the  ^'Pilgrim's  Progress,  Part 
Third/'  '^ The  World  to  Come/'  '^  Heart's  Ease  in  Heart 
Trouble/'  &c.,  are  not  his.  They  are  not  found  in  any  good 
edition  of  his  Works.  But  there  is  one  piece,  found  in 
almost  all  editions,  which  is  yet  doubtful.  As  Critics,  as 
Christians,  and  as  Baptists,  we  should  be  glad  to  find  clear 
testimony  that  it  is  Bunyan's.  It  is,  indeed,  quoted  and 
praised  as  his  by  Dr.  Southey,  by  Alexander  Philip,  and  by 
Robert  Philip;  though  the  latter,  with  singular  inconsistency, 
denies  it  to  be  Bunyan's,  and  in  the  next  chapter  quotes  it 
as  his,  with  the  highest  commendation.  If  Bunyan  really 
wrote  it,  however,  he  must  not  only  have  greatly  extended 
his  reading,  and  polished  his  style,  but  also  essentially 
changed  his  views  of  Open  Communion  in  the  latter  part  of 
his  life.  This  does  not  seem  at  first  sight  probable,  after  he 
had  twice  written  in  defence  of  them ;  though  he  lived  four- 
teen years  after  his  last  defence  appeared,  and  may  have  dis- 
covered his  error.* 

And  here  seems  the  proper  place  to  notice  the  great  in- 
justice done  to  the  Baptists  on  this  subject,  by  Mr.  Robert 
Philip,  throughout  his  "  Life  and  Times  of  Bunyan,"  and 
his  "Chronological  Critique."  He  uniformly  speaks  of 
them  as  actuated  by  "  bigotry,"  and  as  "  sprinkling"  (not 
to  say  ^'^ immersing")  other  Christians  "with  the  bitter 
waters  of  Close  Communion."  All  this  is  in  very  bad  taste, 
to  say  nothing  of  its  temper.  But  the  point  of  most  im- 
portance is  this.  It  leads  Mr.  Philip  to  say  what  is  not  true 
in  fact,  when  the  facts  were  before  his  eyes.  Thus  he  quotes 
(C.  C.  p.  24.)  Bunyan's  noble  and  touching  language  pre- 


*  Precisely  such  a  change,  it  is  well  known,  took  place  in  the  Tiews  of  the  excellent 
Isaac  Backus,  the  candid  and  discriminating  author  of  the  Church  History  of  New 
England.  If  any  one  would  see  this  subject  of  Communion  set  in  the  clearest  light, 
let  him  read  "  Curtis  on  Communion,"  a  fundamental  and  admirablo  work,  just 
issued,  by  the  American  Baptist  Publication  Society,  alike  fitted  to  satisfy,  improTe 
and  delight  the  inquiring  Christian. 


INTRODUCTION.  ix 

fixed  to  his  Confession  of  Faith  (1672):  ^'I  have  not 
hitherto  been  so  sordid  as  to  stand  to  a  doctrine,  right  or 
wrong;  much  less  when  so  weighty  an  argument  as  above 
eleven  years'  imprisonment  is  continually  dogging  me  to 
weigh  and  pause  (poise?)  and  poise  again,  the  grounds  and 
foundations  of  those  principles  for  which  I  have  thus  suf- 
fered. But  having  not  only  at  my  trial  asserted  them,  but 
also  since,  even  all  this  tedious  tract  of  time,  in  cool  blood, 
a  thousand  times,  by  the  word  of  God,  examined  them,  and 
found  them  good,  I  cannot,  I  dare  not  now  revolt,  or  deny 
the  same,  on  pain  of  eternal  damnation."  Mr.  Philip  adds, 
'^  This,  solemn  as  it  is,  refers  to  his  Open  Communion  prin- 
ciples as  well  as  to  his  Creed."  It  is  sufficient  to  say  in 
reply,  that  Bunyan  himself  expressly  distinguishes  between 
them,  styling  one  class  "  the  principles  for  which  he  suf- 
fered," and  calling  the  other,  with  great  modesty,  his  ^^  pres- 
ent judgment."  It  is  not  impossible,  therefore,  however 
unlikely,  that  this  ^^  judgment"  may  have  afterward  been 
changed ;  and  that  the  "  Exhortation  to  Peace  and  Unity" 
grew  out  of  the  change,  and  was  intended  to  justify  it  in  the 
gentlest  manner  possible.  One  thing  is  certain,  that  the 
Author  of  that  admirable  "  Exhortation"  was  a  Strict  Com- 
munion Baptist;  and  his  clear  judgment,  large  views,  and 
lovely  temper,  are  the  best  rebuke  to  Mr.  Philip's  rhetoric 
on  Close  Communion. 

It  was  a  just  remark  of  Dr.  Southey  that  the  works  of 
Bunyan  have  been  printed  without  any  regard  to  Arrange- 
ment. He  suggests  the  Order  of  Time  (if  ascertained),  as 
the  best ;  since  it  would  enable  the  critical  reader  to  trace 
the  progress  of  Bunyan' s  intellectual  developement.  Mr. 
Philip  in  his  Chronological  Critique  (to  which  we  have  re- 
peatedly referred)  has  sought  to  follow  out  this  suggestion, 
by  the  aid  of  Charles  Doe's  "  Catalogue  Table."  But  that 
Catalogue  avowedly  gives  the  order  of  publication,  not  of 
composition,    and   these    two   differ   widely.      Mr.   Philip, 


X  INTRODUCTION. 

through  forgetfulness  of  this  diflfcrence,  falls  into  some  sin- 
gular errors.  The  most  remarkable  one  is  a  denial  of  the 
prison  origin  of  the  Pilgrim's  Progress ;  and  this  solely  on 
the  ground  that  it  was  not  published  till  1677,  five  years 
after  Bunyan  was  set  at  liberty.  This  novel  opinion  of  Mr. 
Philip,  is  not  only  contrary  to  all  the  other  evidence,  but 
actually  contradicts  Bunyan  himself;  as  has  been  fully 
shown  by  George  Offer,  Esq.,  of  London,  in  his  noble  Intro- 
duction to  the  Hanserd  Knollys'  Society's  edition  of  the 
Pilgrim. 

It  is,  however,  but  just  to  Mr.  Philip  to  say,  that  not- 
withstanding these  unfortunate  mistakes,  his  Chronological 
Critique  contains  many  beautiful  and  valuable  thoughts,  and 
many  just  criticisms  on  Bunyan's  successive  works,  of  which 
we  may  yet  find  occasion  to  avail  ourselves  for  the  advantage 
of  the  present  edition.  Most  critics  have  confined  their  re- 
marks to  the  Allegories,  or  to  the  Grace  Abounding.  The 
more  credit,  therefore,  is  due  to  one,  who,  for  the  first  time, 
has  attempted  to  trace  the  characteristic  merits  and  defects 
of  Bunyan' s  other  works — ^and  this,  as  far  as  he  could,  in 
the  order  of  their  successive  production ;  thus  throwing  over 
them  new  and  engaging  lights  of  association,  comparison, 
circumstances,  and  progress. 

The  Arrangement  of  the  Practical  Works  in  this  edition 
is  the  first  that  has  been  attempted  on  a  systematic  plan.  As 
it  is  designed,  however,  for  general  readers,  (rather  than  for 
critics,)  the  particular  plan  pursued  has  been  chosen  for  their 
benefit.  The  main  principle  of  it  is  to  follow  the  Order  of 
the  Author's  experience  in  the  work  of  the  Ministry.  As 
this  corresponds  with  the  order  of  Nature  and  of  Scripture, 
we  prefer  it  to  all  others  for  practical  purposes.  Bunyan 
himself  thus  describes  its  successive  stages : 

^^In  my  preaching  of  the  word,  I  took  special  notice  of 
this  one  thing,  namely,  that  the  Lord  did  lead  me  to  begin 
where  his  word  begins  with  sinners;  that  is,  to  condemn  all 


INTRODUCTION  XI 

flesh,  and  to  open  and  allege,  that  the  curse  of  God  hy  the 
law,  doth  belong  to,  and  lay  hold  on,  all  men  as  they  come 
into  the  world  because  of  sin.  Now  this  part  of  my  work 
I  fulfilled  with  great  sense;  for  the  terrors  of  the  law,  and 
guilt  for  my  transgressions,  lay  heavy  on  my  conscience.  I 
preached  what  I  felt,  what  I  smartingly  did  feel;  even  that 
under  which  my  poor  soul  did  groan  and  tremble  to  astonish- 
ment. Indeed  I  have  been  as  one  sent  to  them  from  the  dead. 
I  went  myself  in  chains  to  speak  to  them  in  chains;  and 
carried  that  fire  in  my  own  conscience  that  I  persuaded  them 
to  beware  of. — Thus  I  went  on  for  the  space  of  two  years; 
crying  out  against  men's  sins,  and  their  fearful  state  because 
of  them.  After  which,  the  Lord  came  in  upon  my  own  soul^ 
with  some  sure  peace  and  comfort  through  Christ;  for  he  did 
give  me  many  sweet  discoveries  of  his  blessed  grace  through 
him.  Wherefore  now  I  altered  my  preaching,  (for  still  I 
preached  what  I  saw  and  felt.)  Now,  therefore,  I  did  much 
labor  to  hold  forth  Jesus  Christ  in  all  his  offices,  relations, 
and  benefits  unto  the  world ;  and  did  strive,  also,  to  discover, 
to  condemn,  and  remove  those  false  supports  and  props  on 
which  the  world  doth  lean,  and  by  them  fall  and  perish.  On 
these  things,  also,  I  staid  as  long  as  the  other.'' 

This  is  the  way  in  which  Bunyan  was  led  on,  in  the  exe- 
cution of  his  ministerial  work,  by  the  Spirit  of  God.  We 
say,  the  Spirit  of  God,  with  emphasis ;  for  the  saving  efi"ects 
produced  by  his  ministry  demonstrate  the  guiding  and  co- 
operating influence  of  the  Holy  Spirit  of  Truth,  whose 
revealed  office  it  is  to  ^^  convince  the  world  of  sin,  and  Of 
righteousness,  and  of  judgment.''  Not  that  God  is  limited 
to  our  methods.  He  has  his  own  reserved  resources  of 
Sovereign  Wisdom,  as  well  as  Sovereign  Grace.  He  is  able 
to  do  exceeding  abundantly  above  all  we  ask  or  think.  He 
can,  at  any  moment,  surprise  and  encourage  us  by  new  and 
unexpected  manifestations  of  mercy.  The  combinations  of 
his  wisdom,  like  his  understanding,  are  infinite.     But  his 


XU  INTRODUCTION. 

ordinary  method  of  bringing  souls  to  Christ,  is  that  of  which 
we  speak ;  wherein  he  calls  us  to  be  workers  together  with 
him,  and  in  which  he  gives  us  the  promise  of  his  support  and 
blessing  to  the  end  of  the  world. 

Let  it  be  admitted  that  there  was  something  peculiar  in 
the  case  of  Bunyan,  both  as  a  man,  and  as  a  Minister.  Yet 
that  peculiarity  does  not  belong  to  the  nature,  or  tendency  of 
the  Holy  Spirit's  influence,  but  only  to  its  degree  and  depth, 
as  modified  by  acting  through  so  rich  a  combination  of  facul- 
ties, with  so  little  aid  from  without.  And  this  explains  the 
reason  of  Bunyan's  popularity  with  the  great  mass  of  expe- 
rimental Christians,  every  where.  He  opens  to  them  his 
own  deeply  exercised  heart,  and  their  hearts  throb  with  vital 
sympathy.  He  goes  beyond  them,  but  still  they  feel  that 
he  is  one  of  them.  He  holds  in  his  hand  a  key  that  opens 
the  most  intricate  wards  of  their  own  religious  experience. 
He  at  once  interprets,  confirms,  and  exalts  their  pious  emo- 
tions while  he  describes  his  own,  and  shows  them  the  just 
and  solid  foundation  for  those  emotions  in  the  Scriptures — 
in  the  revealed  character  and  glory  of  God,  in  the  perfection 
of  his  law,  in  the  terrible  evil  of  sin,  in  the  sufi"erings  of 
Christ  as  a  Eedeemcr,  in  the  sanctifying  influences  of  tho 
Spirit,  in  the  beauty  of  holiness,  in  the  brevity  of  life,  in 
the  insignificance  of  worldly  good,  and  the  all-absorbing 
greatness  of  an  advancing  eternity,  with  its  judicial  awards 
of  human  destiny.  On  all  these  things  his  spiritual  dis- 
cernment is  wonderful.  And  hence  from  his  pen,  now,  as 
once  from  his  living  lips,  the  Gospel  comes,  ^^not  in  word 
only,  but  in  power,  and  in  the  Holy  Ghost,  and  in  much 
assurance."  And  hence,  also,  however  often  read,  his  wri- 
tings are  always  new. 

In  pursuance,  therefore,  of  this  process  in  the  Author's  minis- 
terial course,  the  several  volumes  issued  by  our  Society  will 
be  arranged.  In  the  present  volume  we  shall  group  together 
the  works  most  fitted  to  awaken  the  conscience  of  the  care- 


INTRODUCTION.  Xlll 

less;  in  the  next  volume,  those  most  suited  to  invite  and  en- 
courage awakened  sinners  to  come  to  Christ  for  salvation,  by 
unfolding  his  gracious  offices,  relations  and  benefits;  and  in 
those  volumes  which  follow,  to  search  the  spirits  of  pro- 
fessors, and  build  up  sincere  believers  in  the  full  life,  power, 
and  joy  of  their  holy  faith.  Thus  each  volume,  also,  being 
complete  of  itself,  may  be  sold  separately,  and  may  be  em- 
ployed as  a  specific  means  of  effecting  specific  good. 

But  something  more  than  arrangement  has  been  attempted 
in  this  edition.  Treatises  have  been  divided  into  chapters; 
paragraphs  brought  into  their  natural  connexion;  sentences 
fihortened,  and  made  clear  by  proper  punctuation;  references 
rearranged  and  verified;  a  few  pleonasms  retrenched;  some 
obsolete  words  changed;  and  ungrammatical  forms,  as  well 
as  errors  of  the  press,  corrected.  Something  has  also  been 
done  to  remove  the  perplexity  of  too  minute  divisions.  In 
short,  the  work  of  the  Editor  has  been  directed,  without  al- 
tering the  texture  of  Bunyan's  style,  to  show  to  the  reader 
"how  forcible  are  right  words"  on  religious  topics  when  ut- 
tered in  pure  old  English,  from  a  soul  like  Bunyan's. 

When  we  look  around  us,  and  see  what  is  done  by  private 
publishers,  by  Publication  Societies,  by  artists  and  by  critics, 
by  trade  sales,  and  by  Colporteur  operations,  to  multiply, 
embellish  and  circulate  the  Pilgrim's  Progress,  &c.  the  words 
of  his  friend  Charles  Doe,  "the  Struggler  (as  he  calls  him- 
self) for  the  preservation  of  Bunyan's  works,"  seem  to 
have  in  them  more  than  the  mere  enthusiasm  of  friendship, 
or  the  forecast  of  critical  sagacity.  Written  a  hundred  and 
sixty  years  since,  they  sound  now  as  if  endowed  with 

" something  of  prophetic  strain." 

"  Christians  in  town  and  country  (he  observes)  can  testify- 
that  their  comforts  under  his  ministry  have  been  to  an  admi- 
ration, so  that  their  joy  showed  itself  by  much  weeping.  His 
Pilgrim's  Progress  wins  so  smoothly  upon  the  affections,  and 


XIV  INTRODUCTION. 

SO  insensibly  distils  the  Gospel  into  them,  that  a  hundred 
thousand  have  been  printed  [within  thirteen  years]  in  Eng- 
land ;  besides  that,  it  hath  been  printed  in  France,  Holland, 
New  England,  Welsh;  whereby  the  Author  has  become 
famous.  And  it  may  be  the  cause  of  spreading  his  other 
Gosjycl  hooJt's  over  the  European  and  American  world,  and  in 
process  of  time,  it  may  be,  to  the  whole  universe." 

Of  the  particular  works,  of  an  awakening  character,  asso- 
ciated in  the  present  volume,  a  few  words  will  now  be  said. 

The  first  (from  which  the  volume  takes  its  name),  "  The 
Greatness  of  the  Soul,"  is  scarcely  known  among  us, 
though  one  of  the  noblest  of  Bunyan's  practical  works.  It 
was  originally  delivered  in  a  series  of  discourses  at  Pinner's 
Hall,  London,  and  was  published  in  1682,  the  same  year 
with  the  "  Holy  War."  It  is  undoubtedly  the  basis  of  that  fine 
Allegory — in  the  opinion  of  Dr.  Barnes,  ^'  the  greatest  book 
written  by  uninspired  man."  "This  consideration  itself 
(says  Mr.  Philip),  throws  much  light  upon  both  the  Allego- 
ry and  the  Pinner's  Hall  Sermon.  They  are  worthy  of 
each  other.  Indeed,  had  not  Bunyan  been  pondering  the 
Greatness,  and  thus,  the  worth  of  the  Soul,  he  could  not 
have  found  in  it  the  Population  of  MansouL  nor  even  its  Ma- 
gistracy. On  the  other  hand,  had  not  the  Powers  and  Affec- 
tions of  the  Soul  taken  allegoric  forms  and  military  action, 
which  derive  If/e  from  well  known  men  and  events,  even  he 
could  not  have  condensed  the  massive  thoughts,  nor  struck 
out  the  brilliant  lights,  that  abound  in  the  Sermon.  This  hint 
renders  criticism  utterly  needless  in  the  case  of  the  Treatise 
on  the  Soul.  It  is  the  mine  out  of  which  he  dug  all  the  ore 
of  his  Allegory." 

From  these  remarks,  it  is  evident  nothing  could  be 
more  appropriate,  in  view  of  the  relation  between  the  two 
works,  than  that  the  Holy  War  should  be  immediately  fol- 
lowed by  the  Greatness  of  the  Soul.  The  comparison  be- 
tween them  must  be  full  of  interest,  independent  of  the  great 


INTRODUCTION.  XV 

merits  of  the  latter  in  itself,  and  in  its  relation  to  the  other 
works  which  follow  it  in  this  volume.  Indeed,  there  is  rea- 
son to  believe  (as  Mr.  Philip  observes,  Life  and  Times, 
p.  453)  that  this  is  the  sermon,  or  rather  series  of  sermons  on 
the  Greatness  of  the  Soul,  which  Dr.  Owen  attended  with 
such  admiration,  and  which  prompted  his  emphatic  reply  to 
Charles  II.  already  mentioned  ^^  They  account  (adds  Mr. 
Philip)  for  the  electrifying  effects  of  his  Ministry. ''  To  say 
nothing  of  other  parts,  what  has  modern  eloquence  to  offer 
more  awfully  sublime  than  the  passage,  commencing  page 
137  of  this  volume  on  the  Loss  of  the  Soul? 

The  second  work,  entitled  ^' Sighs  from  Hell,  or  the 
GrROANS  OF  A  LosT  SouL,^'  naturally  follows,  as  it  seems 
to  take  up  the  subject  where  the  other  leaves  it;  and 
illustrates  in  a  thousand  lights  the  condition  of  a  lost  soul, 
especially  in  the  intermediate  state  between  Death  and  the 
Resurrection.  It  is  a  sort  of  running  comment  on  the  para- 
ble of  the  Rich  Man  and  Lazarus  in  the  sixteenth  chapter 
of  Luke;  but  such  a  comment  as  no  other  man  could  write 
except  John  Bunyan.  Here,  he  indeed,  appears  a  Boaner- 
ges, and  many  of  his  thoughts  are  more  terrible  than  thun- 
derbolts to  the  guilty  soul.  ^'Hell  is  naked  before  him, 
and  Destruction  hath  no  covering."  It  is  remarkable  that 
this,  the  first  of  Bunyan' s  practical  works,  was  written  about 
the  same  time  with  Baxter's  "  Call  to  the  Unconverted,"  in 
1657.  It  is  not  certain  which  was  published  first.  Their 
object  is  the  same;  their  method  only  is  different,  illustra- 
ting the  variety  of  their  Lord' s  gifts ;  the  books  had  like 
power,  popularity  and  usefulness.  Baxter  was  thirteen  years 
older  than  Bunyan,  and  had  better  advantages  of  education. 
Baxter  pleads  and  persuades,  more  like  a  practised  pious 
writer;  Bunyan  warns  and  entreats  sinners,  ^^as  one  sent  to 
them  from  the  dead."  Mr.  Philip  justly  observes,  ^'  There  was, 
from  the  first,  in  Bunyan's  spirit,  as  in  Whitfield's,  a  'secret 
place  of  thunder/  and  '■  a  fountain  of  tears/  that  discharged 


Xvi  INTRODUCTION. 

« 

alternate  bursts  of  terror  and  tenderness — bolts  of  Sinai, 
and  dew  of  Hermon.  And  this  twofold  power  he  retained 
to  the  end  of  life;  but  he  never  displayed  it  better  than  in 
the  first  outpourings  of  his  baptized  spirit,  whilst  he  knew 
nothing  about  the  art  of  writing  for  the  press/' 

The  third  treatise  on  the  "  Resurrection  of  the  Dead 
and  Eternal  Judgment,"  was  written  in  Bedford  jail,  and 
published  in  1665.  It  shows  that  he  had  made  great  progress 
as  a  writer.  It  will  be  found  also  a  sort  of  continuation,  and 
suitable  companion  of  the  other  two;  conducting  us  with  a 
solemn  grandeur  through  the  closing  scenes  of  Time,  the 
Soul's  reinvestment  with  bodily  form  and  powers,  and  its 
final  trial  before  the  Judgment-seat  of  Christ.  ''Calm  in 
its  solemnity,  and  close  in  its  reasonings,  and  sparing  of  epi- 
thets, there  are  many  sublime  and  beautiful  passages  in  it," 
which  show  that  prison  walls  could  not  cripple  the  ener- 
gies of  his  Christian  faith,  nor  shut  out  from  the  sufi"erer'3 
heart  the  consolations  of  immortal  hope.  In  the  contempla- 
tion of  the  glories  and  terrors  of  the  Last  Day,  we  see  the 
grand  counterpoise  to  all  the  trials  which  he  had  been  for 
years  enduring,  and  which  through  the  malice  of  his  ene- 
mies he  was  yet  for  years  to  endure.  From  the  sublime 
views  of  "the  recompense  of  reward"  derived  from  the 
Scriptures,  habitually  cherished,  and  so  forcibly  presented  in 
this  awakening  treatise,  Bunyan's  soul  gathered  that  invin- 
cible resolution,  which  bore  him  through  his  long  imprison- 
ment, and  breathed  in  these  memorable  words  :  "  My  Prin- 
ciples, indeed,  are  such  as  lead  me  to  a  denial  to  communi- 
cate with  the  Ungodly  and  Profane  in  the  things  of  the 
kingdom  of  Christ.  Neither  can  I  consent,  in  or  by  the  su- 
perstitious inventions  of  this  world,  that  my  soul  should  be 
governed  in  any  of  my  approaches  to  God;  because  com- 
manded to  the  contrary,  and  commended  for  so  refusing.  ,  .  . 
But  if  nothing  will  do,  unless  I  make  my  Conscience  a  con- 
tinual butchery  or  slaughter-shop — unless,  putting  out  mine 


INTRODUCTION.  Xvii 

own  eyes,  I  commit  myself  to  the  blind  to  lead  me,  as  I 
doubt  not  is  desired  by  some, — I  have  determined,  the 
Almighty  Grod  being  my  help  and  shield,  yet  to  suffer — if 
frail  life  continue  so  long — even  till  the  vioss  shall  grow  upon 
mine  eyebrows^  rather  than  thus  violate  my  faith  and  prin- 
ciples." 

But  although  the  views  he  gives  as  in  the  first  part  of  this 
Treatise  on  the  Resurrection  of  the  Just,  are  thus  suited 
powerfully  to  sustain  the  believer,  and  especially  to  cheer 
suffering  Saints,  yet  the  Author's  main  object  is  evidently 
the  awakening  and  conversion  of  Sinners.  Hence,  the  far 
greater  portion  of  it  is  occupied  with  the  Resurrection  of 
the  Unjust,  the  Opening  of  the  Books  to  them,  and  the 
entire  process  of  their  Trial,  Conviction,  and  final  Condemna- 
tion. Nothing  more  complete,  searching,  and  overwhelming 
on  this  subject,  perhaps  is  to  be  found  in  our  popular  reli- 
gious literature.  As  such  it  seems  a  fit  conclusion  to  this 
volume  of  Bunyan^s  Awakening  Works. 

J.  N.  B. 

Philadelphia  J  July  4,  1850. 


GREATNESS   OF  THE  SOUL, 


UNSPEAKABLENESS  OF  THE  LOSS  THEREOF: 


THE  CAUSES  OF  LOSING  IT. 


2*  (17) 


GREATNESS  OF  THE  SOUL, 


CHAPTER  I. 


What  shall  a  man  gite  in  exchange  for  his  Soul? — Mark  Tiii.  37. 

I  HAVE  chosen  at  this  time  to  handle  these  words,  and  that 
for  several  reasons.  First  of  all,  because  the  Soul,  and  the 
Salvation  of  the  Soul,  are  such  great,  such  wonderful  great 
things.  Nothing  is  a  matter  of  that  concern  as  is,  and  should 
be,  the  Soul  of  each  one  of  you.  House  and  land,  trades 
and  honors,  places  and  preferments,  what  are  they  to  Salva- 
tion, to  the  Salvation  of  the  Soul? — And  then  I  perceive 
that  this  so  great  a  thing,  and  about  which  persons  should  be 
so  much  concerned,  is  neglected  to  amazement,  and  that  by 
the  most  of  men.  Yea,  who  are  there  of  the  many  thousands 
that  sit  daily  under  the  sound  of  the  gospel  that  are  con- 
cerned, heartily  concerned,  about  the  salvation  of  their  souls  ? 
— that  are  concerned,  I  say,  as  the  nature  of  the  thing  re- 
quireth.  If  ever  a  lamentation  was  fit  to  be  taken  up  in 
this  age  about  any  thing,  it  is  about  the  horrid  neglect  that 
every  where  puts  forth  itself  with  reference  to  Eternal  Salva- 
tion. Where  is  one  man  of  a  thousand — yea,  where  are  there 
two  of  ten  thousand  that  do  show  by  their  conversation,  pub- 
lic and  private,  that  the  Soul — their  own  souls — are  considered 
by  them,  and  that  they  are  taking  that  care  for  their  salva- 
tion which  becomes  them  ?— that  is,  which  the  weight  of  the 

(19) 


20  THE  GREATNESS  OP  THE  SOUL. 

work,  and  the  nature  of  salvation  requiretli. — I  have  there- 
fore pitched  upon  this  text  at  this  time,  to  see  if  perad- 
venture  the  discourse  which  Grod  shall  help  me  to  make  upon 
it  will  awaken  you,  rouse  you  oflF  of  your  beds  of  ease,  secu- 
rity and  pleasure,  and  fetch  you  down  upon  your  knees  be- 
fore him,  to  beg  of  him  grace  to  be  concerned  about  the  sal- 
vation of  your  souls.  And  then,  in  the  last  place,  I  have 
taken  upon  me  to  do  this,  that  I  may  deliver,  if  not  you,  yet 
myself;  and  that  I  may  be  clear  of  your  blood,  and  stand 
quit,  as  to  you,  before  God,  when  you  shall  for  neglect  be 
damned,  and  wail  to  consider  that  you  have  lost  your  souls. 
When  I  say,  unto  the  wicked,  saith  God,  thou  shalt  surely 
die ;  and  thou  (the  prophet,  or  preacher)  givest  him  not  warn- 
ing, nor  speakest  to  warn  the  wicked  from  his  wicked  way, 
to  save  his  life ;  the  same  wicked  man  shall  die  in  his  ini- 
quity ;  but  his  blood  will  I  require  at  thy  hand.  Yet  if  thou 
warn  the  wicked,  and  he  turn  not  from  his  wickedness,  nor 
from  his  wicked  way,  he  shall  die  in  his  iniquity ;  but  thou 
hast  delivered  thy  soul.  Ezek.  iii.  18,  19. 

"What  shall  a  man  give  in  exchange  for  his 

SOUL^ 

In  handling  these  words,  I  shall  first  speak  of  the  occa- 
sion of  them,  and  then  of  the  words  themselves. 

The  occasion  of  the  words  was  this ; — the  people  that  now 
were  auditors  of  the  Lord  Jesus,  and  that  followed  him,  did  it 
without  that  consideration  which  becomes  so  great  a  work — 
that  is,  the  generality  of  them  that  followed  him  were  not 
for  considering  first  with  themselves  what  it  was  to  profess 
Christ,  and  what  that  profession  might  cost  them. 

"  And  when  he  had  called  the  people  unto  him''  (the  great 
multitude  that  went  with  him,  Luke  xiv.  25),  "with  his 
disciples  also,  he  said  unto  them,  AYhosoever  will  come  after 
me,  let  him  deny  himself,  and  take  up  his  cross  and  follow 
me.''  Ver.  34.    Let  him  first  sit  down  and  count  up  the  cost 


DEMANDS  AND  JUSTIFIES  SELF-DENIAL.  21 

and  tlie  charge  tie  is  likely  to  be  at,  if  he  follow  me ;  for 
following  me  is  not  like  following  som-e  other  masters.  The 
winds  sit  always  on  my  face,  and  the  foaming  rage  of  the  sea 
of  this  world,  and  the  proud  and  lofty  waves  thereof,  do  con- 
tinually beat  upon  the  sides  of  the  bark,  that  myself,  my 
cause,  and  my  followers  are  in ;  he  therefore  that  will  not  run 
hazards,  and  that  is  afraid  to  venture  a  drowning,  let  him 
not  set  foot  into  this  vessel.  "  So  whosoever  doth  not  bear 
his  cross,  and  come  after  ine,  he  cannot  be  my  disciple.  For 
which  of  you,  intending  to  build  a  tower,  sitteth  not  down 
first  and  counteth  the  cost,  whether  he  have  sufficient  to  finish 
itr^  Lukexiv.  15,26-29. 

True,  to  Reason,*  this  kind  of  language  tends  to  cast  water 
upon  weak  and  beginning  desires ;  but  to  Faith  it  makes  the 
things  set  before  us,  and  the  greatness,  and  the  glory  of  them, 
more  apparently  excellent  and  desirable.  Reason  will  say, 
Then  who  will  profess  Christ  that  hath  such  coarse  entertain- 
ment at  the  beginning  ?  But  Faith  will  say,  Then  surely  the 
things  that  are  at  the  end  of  a  Christian's  race  in  this  world 
must  needs  be  unspeakably  glorious ;  since  whoever  have  had 
but  the  knowledge  and  due  consideration  of  them,  have  not 
stuck  to  run  hazards,  hazards  of  every  kind,  that  they  might 
embrace  and  enjoy  them.  Yea,  saith  Faith,  it  must  needs 
be  so,  since  the  Son  of  Grod  himself,  that  best  knew  what 
they  were,  even  "for  the  joy  that  was  set  before  him,  en- 
dured the  cross,  and  despised  the  shame,  and  is  now  set  down 
on  the  right  hand  of  the  throne  of  God.'^  Heb.  xii.  2. 

But,  I  say,  there  is  not  in  every  man  this  knowledge  of 
things,  and  so  by  consequence,  not  such  consideration  as  can 
make  the  cross  and  self-denial  acceptable  to  them,  for  the  sake 
of  Christ,  and  of  the  things  that  are  where  he  now  sitteth  at 


*  Reason  is  here  put  for  the  false  reasonings  of  Unbelief.  Sound  Reason  is  always 
in  harmony  with  Faith ;  leads  us  to  it  at  first,  and  holds  us  to  it  at  last.  Our  Author 
himself  clearly  shows  this  in  what  follows. — J.  N.  B. 


22  THE  GREATNESS  OF  THE  SOUL. 

the  right  hand  of  God  (Col.  ii.  2-4) ;  therefore  our  Lord  Jesus 
doth  even  at  the  beginning  give  to  his  followers  this  instruc- 
tion. And  lest  any  of  them  should  take  distaste  at  his  saying, 
he  presenteth  them  with  the  consideration  of  three  things  to- 
gether— namely,  the  cross,  the  loss  of  life,  and  the  soul ;  and 
then  reasoncth  with  them  for  the  same,  saying.  Here  is  the 
cross,  the  life,  and  the  soul.  1.  The  cross;  and  that  you 
must  take  up,  if  you  will  follow  me.  2.  The  life;  and  that 
you  may  save  for  a  time,  if  you  cast  me  off.  3.  And  the  soul ; 
which  will  everlastingly  perish  if  you  come  not  to  me,  and 
abide  not  with  me.  Now  consider  what  is  best  to  be  done. 
Will  you  take  up  the  cross,  come  after  me,  and  so  preserve 
your  souls  from  peftshing  ?  or  will  you  shun  the  cross  to  save 
your  lives,  and  so  run  the  danger  of  eternal  damnation  ?  Or, 
as  you  have  it  in  John,  will  you  love  your  life  till  you  lose  it  ? 
or  will  you  hate  your  life,  and  save  it  ?  ^^  He  that  loveth  his 
life  shall  lose  it,  and  he  that  hateth  his  life  in  this  world, 
shall  keep  it  unto  life  eternal."  John  xii.  25.  As  if  he 
should  say.  He  that  loveth  a  temporal  life,  he  that  so  loveth 
it  as  to  shun  the  profession  of  Christ  to  save  it,  shall  lose  it 
upon  a  worse  account  than  if  he  had  lost  it  for  Christ  and 
the  gospel ;  but  he  that  will  set  light  by  it,  for  the  love  that 
he  hath  to  Christ,  shall  keep  it  unto  life  eternal. 

Christ  having  thus  discoursed  with  his  followers  about 
their  denying  themselves,  their  taking  up  their  cross  and 
following  him,  doth  in  the  next  place  put  the  question  to 
them,  and  so  leave  it  upon  them  for  ever,  saying,  '^  For  what 
shall  it  profit  a  man  if  he  shall  gain  the  whole  world,  and 
lose  his  own  soul  ?"  ver.  36.  As  if  he  should  say,  I  have 
bid  you  take  heed  that  you  do  not  lightly,  and  without  due 
consideration,  enter  into  a  profession  of  me  and  of  my  gospel 
(for  he  that  without  due  consideration  shall  begin  to  profess 
Christ,  will  also  without  it  forsake  him,  turn  from  him,  and 
cast  him  behind  his  back) ;  and  since  I  have,  even  at  the 
beginning,  laid  the  consideration  of  the  cross  before  you,  It 


DEMANDS  AND  JUSTIFIES   SELF-DENIAL.  23 

is  because  you  should  not  be  surprised  and  overtaken  by  it 
unawares,  and  because  you  should  know  that  to  draw  back 
from  me  after  you  have  laid  your  hand  to  my  plough,  will 
make  you  unfit  for  the  kingdom  of  heaven.  Luke  x.  62. 
Now,  since  this  is  so,  there  is  no  less  lies  at  stake  than  salva- 
tion, and  salvation  is  worth  all  the  world,  yea,  worth  ten 
thousand  worlds,  if  there  should  be  so  many.  And  since 
this  is  so  also,  it  will  be  your  wisdom  to  begin  to  profess  the 
gospel  with  expectation  of  the  cross  and  tribulation,  for  to 
that  are  my  followers  in  this  world  appointed.  2  Thess.  iii.  3. 
And  if  you  begin  thus,  and  hold  it,  the  kingdom  and  crown 
shall  be  yours ;  for  as  God  counteth  it  a  righteous  thing  to 
recompense  tribulation  to  them  that  trouble  you,  so  to  you 
who  are  troubled,  and  endure  it,  (for  we  count  them  happy, 
says  James,  that  endure,  James  v.  11),  rest  with  the  saints, 
when  the  Lord  Jesus  shall  be  revealed  from  heaven  with  his 
mighty  angels  in  flaming  fire,  to  take  vengeance  on  them  that 
know  not  God,  and  that  obey  not  the  gospel,  &c.  2  Thess.  1. 
7.  And  if  no  less  lies  at  stake  than  salvation,  then  is  a  man's 
soul  and  his  all  at  the  stake ;  and  if  it  be  so,  what  will  it 
profit  a  man  if,  by  forsaking  me,  he  should  get  the  whole 
world  ?  ^'  For  what  shall  it  profit  a  man,  if  he  shall  gain  the 
whole  world,  and  lose  his  own  soul  ?'' 

Having  thus  laid  the  soul  in  one  balance,  and  the  world 
in  the  other,  and  affirmed  that  the  soul  outbids  the  whole 
world,  and  is  incomparably  for  value  and  worth  beyond  it ; 
in  the  next  place,  he  descends  to  a  second  question  (which 
is  that  I  have  chosen  at  this  time  for  my  text),  saying,  "  Or 
what  shall  a  man  give  in  exchange  for  his  soul  ?'' 

In  these  words,  we  have  first  a  supposition,  and  such  an 
one  as  standeth  upon  a  double  bottom. 

The  supposition  is  this — That  the  soul  is  capable  of  being 
lost;  or  thus — It  is  possible  for  a  man  to  lose  his  soul. 
The  double  bottom  that  this  supposition  is  grounded  upon  is, 
1.   A  man's  ignorance  of  the  worth  of  his  soul,  and  of  the 


24  THE  GREATNESS  OF  THE  SOUL. 

danger  that  it  is  in ;  and  2.  Men  commonly  set  a  higher 
price  upon  present  ease  and  enjoyments  than  they  do  upon 
eternal  salvation.  The  last  of  these  doth  naturally  follow 
upon  the  first ;  for  if  men  be  ignorant  of  the  value  and  worth 
of  their  souls,  as  by  Christ  in  the  verse  before  is  implied, 
what  should  hinder  but  that  they  should  set  a  higher  esteem 
upon  that  with  which  their  carnal  desires  are  taken,  than 
upon  that  about  which  they  are  not  concerned,  and  of  which 
they  know  not  the  worth  ? 

But  again,  as  this  by  the  text  is  clearly  supposed,  so  there 
is  also  something  further  implied — namely,  that  it  is  impos- 
sible to  possess  some  men  with  the  worth  of  their  souls  until 
they  are  utterly  and  everlastingly  lost.  ''  "What  shall  a  man 
give  in  exchange  for  his  soul  ?"  That  is,  men  when  their 
souls  are  lost,  and  shut  down  under  the  hatches,  in  the  pits 
and  hells,  in  endless  perdition  and  destruction,  then  they 
will  see  the  worth  of  their  souls,  then  they  will  consider 
what  they  have  lost,  and  truly  not  till  then.  This  is  plain, 
not  only  to  sense,  but  by  the  natural  scope  of  the  words, 
''  What  shall  a  man  give  in  exchange  for  his  soul  ?"  Or, 
what  would  not  those  that  are  now  for  sin  made  to  see  them- 
selves lost  by  the  light  of  hell-fire,  (for  some  will  never  be 
convinced  that  they  are  lost,  till,  with  rich  Dives,  they  see  it 
in  the  light  of  hell-flames)  ',  I  say,  what  would  not  such,  if 
they  had  it  (Luke  xvi.  22,  23),  give  in  exchange  for  their 
immortal  souls,  or  to  recover  them  again  from  that  place  and 
torment  ? 

I  shall  observe  two  truths  in  the  words. 

1.  The  first  is,  that  the  loss  of  the  soul  is  the  highest,  the 
greatest  loss — a  loss  that  can  never  be  repaired  or  made  up. 
'^  What  shall  a  man  give  in  exchange  for  his  soul  ?" — that 
is,  to  redeem  his  lost  soul  to  liberty. 

2.  The  second  truth  is  this,  that  how  unconcerned  and 
careless  soever  some  now  be  about  the  loss  or  salvation  of 
their  souls,  yet  the  day  is  coming  (but  it  will  then  be  too 


DEMANDS  AND  JUSTIFIES   SELF-DENIAL.  25 

late)  when  men  will  be  "willing,  had  they  never  so  much,  to 
give  it  all  in  exchange  for  their  souls.  For  so  the  question 
implies — "  "What  shall  a  man  give  in  exchange  for  his  soul  ?'* 
What  would  he  not  give  ?  What  would  he  not  part  with  at 
that  day,  the  day  in  which  he  shall  see  himself  damned,  if 
he  had  it,  in  exchange  for  his  soul  ? 


CHAPTER  II. 

WHAT  THE  Soul  is. 

The  first  observation,  or  truth,  drawn  from  the  words  is 
cleared  by  the  text,  "  What  shall  a  man  give  in  exchange 
for  his  soul  ?'' — that  is,  there  is  not  any  thing,  nor  all  the 
things  under  heaven,  were  they  all  in  one  man's  hand,  and 
all  at  his  disposal,  that  would  go  in  exchange  for  the  soul, 
that  would  be  of  value  to  fetch  back  one  lost  soul,  or  that 
would  certainly  recover  it  from  the  confines  of  hell.  "  For 
the  redemption  of  the  soul  is  precious,  and  it  ceaseth  for 
ever."  Psalm  xlix.  8.  And  what  saith  the  words  before  the 
text  but  the  same — "  For  what  shall  it  profit  a  man,  if  he 
shall  gain  the  whole  world,  and  lose  his  own  soul  ?"  What 
shall  profit  a  man  that  has  lost  his  soul  ?  Nothing  at  all, 
though  he  hath  by  that  loss  gained  the  whole  world ;  for  all 
the  world  is  not  worth  a  soul,  not  worth  a  soul  in  the  eye 
of  God  and  judgment  of  the  law.  And  it  is  from  this  con- 
sideration that  good  Elihu  cautioneth  Job  to  take  heed. 
*^  Because  there  is  wrath,  beware,  lest  he  take  thee  away 
with  his  stroke :  then  a  great  ransom  cannot  deliver  thee. 
Will  he  esteem  thy  riches  ?  no,  not  gold,  nor  all  the  forces 
of  strength. '^  Job  xxxvi.  18,  19.  Riches  and  power,  what 
is  there  more  in  the  world  ?  for  money  answereth  all  things 
— that  is,  all  but  soul-concerns.  It  can  neither  be  a  price 
for  souls  while  here,  nor  can  that,  with  all  the  forces  of 
strength,  recover  one  out  of  hell-fire. 

So,  then,  the  fii'st  truth  drawn  from  the  words  stands  firm 
— ^namely,  that  the  loss  of  the  soul  is  the  highest, 

THE  greatest  LOSS  ;  A  LOSS  THAT  CAN  NEVER  BE  REPAIRED 
OR  MADE  UP. 

(26) 


WHAT  THE  SOUL  IS.  27 

In  my  discourse  upon  this  subject  I  shall  observe  this 
method —       ^^ 

I.  I  shall  show  you  what  the  Soul  is. 

II.  I  shall  show  you  the  G-reatness  of  the  Soul. 

III.  I  shall  show  you  what  it  is  to  lose  the  Soul. 

lY.  I  shall  show  you  the  Cause  for  which  men  lose  their 
souls ;  and  by  this  time  the  greatness  of  the  loss  will  be 
manifest. 

I.  I  shall  show  you  what  the  Soul  is^  both  by  the  various 
names  it  goes  under,  and  also  by  describing  its  powers  and 
properties ;  though  in  all  I  shall  be  but  brief,  for  I  intend  no 
long  discourse. 

1.  The  soul  is  often  called  the  heart  of  man,  or  that  in 
which  things,  either  good  or  evil,  have  their  rise ;  thus  de- 
sires are  of  the  heart  or  soul ;  yea,  before  desire,  the  first 
conception  of  good  or  evil  is  in  the  soul,  the  heart.  The 
heart  understands,  wills,  affects,  reasons,  judges,  but  these 
are  the  faculties  of  the  soul ;  wherefore  heart  and  soul  are 
often  taken  for  one  and  the  same.  "  My  son,  give  me  thy 
heart.''  "Out  of  the  heart  proceed  evil  thoughts,"  &c. 
Prov.  xxiii.  26 ;  Matt.  xv.  19  ;  1  Peter  iii.  15 ;  Psalm  xxvi.  6. 

2.  The  soul  of  man  is  often  called  the  S2nrit  of  a  man, 
because  it  not  only  giveth  being,  but  life,  to  all  things  and 
actions  in  and  done  by  him.  Hence  soul  and  spirit  are  put 
together  as  to  the  same  action — "  With  my  soul  have  I  de- 
sired thee  in  the  night,  yea,  with  my  spirit  within  me  will 
I  seek  thee  early/'  (Isaiah  xxvi.  9).  When  he  saith,  "Yea, 
with  my  spirit  I  will  seek  thee,"  he  explaineth  not  only 
with  what  kind  of  desires  he  desired  Grod,  but  with  what 
principal  matter  his  desires  were  brought  forth :  it  was  with 
my  soul,  saith  he ;  that  is  with  my  spirit  within  me.  So^ 
in  that  song  of  Mary,  "  My  soul,  doth  magnify  the  Lord, 
and  my  spirit  hath  rejoiced  in  God  my  Saviour."  Not 
that  soul  and  spirit  are  in  this  place  to  be  taken  for  two 


28  THE  GREATNESS  OF  THE  SOUL. 

superior  powers  in  man;  but  the  same  great  soul  is  here 
put  under  two  names  or  terms,  to  show  tJiat  it  was  the 
principal  part  in  Mary — namely,  her  soul,  that  magnified 
God,  even  that  part  that  could  spirit  and  put  life  into  her 
whole  self  to  do  it.  Indeed,  sometimes  spirit  is  not  taken 
so  largely,  but  is  confined  to  some  one  power  or  faculty  of 
the  soul,  as  "the  spirit  of  my  understanding;"  Job  xx.  3; 
and  "  be  renewed  in  the  spirit  of  your  mind ;"  Eph.  4.  23 ; 
and  sometimes  by  spirit  we  are  to  understand  other  things  : 
but  many  times  by  spirit  we  must  understand  the  soul,  and 
also  by  soul  the  spirit. 

3.  Therefore,  by  the  soul  we  understand  the  spiritual,  the 
best  and  most  nolle  part  of  man,  as  distinct  from  the  body; 
even  that  by  which  we  understand,  imagine,  reason,  and 
discourse.  And  indeed  (as  I  shall  fui'ther  show  you  pre- 
sently) th«  body  is  but  a  poor  empty  vessel  without  this 
great  thing  called  the  soul.  "  The  body  without  the  spirit, 
or  soul,  is  dead"  (James  ii.  26),  or  nothing  but  a  clod  of 
dust.  It  is  said  of  Rachel,  Gen.  xxxv.  18,  "  Her  soul  de- 
parted from  her,  for  she  died."  It  is  therefore  the  chief  and 
most  noble  part  of  man. 

4.  The  soul  is  often  called  the  life  of  man;  not  a  life  of 
the  same  stamp  and  nature  of  the  brute ;  for  the  life  of  man 
— that  is,  of  the  rational  creature — is  that  (as  he  is  such) 
wherein  consisteth  and  abideth  the  understanding  and  the 
conscience.  Wherefore,  then  a  man  dieth,  (i.  e.,  the  body 
ceaseth  to  act,  or  live  in  the  exercise  of  the  thoughts  which 
formerly  used  to  be  in  him,)  when  the  soul  departeth,  as  I 
hinted  even  now;  "her  soul  departed  from  her,  for  she  died ;" 
and  as  another  good  man  saith,  "in  that  very  day  their 
thoughts  perish."  Psalm  cxlvi.  4.  The  first  text  is  even 
more  emphatical :  "Her  soul  was  in  departing,  for  she 
died."  There  is  the  soul  of  a  beast,  a  bird,  &c.,  but  the 
soul  of  a  man  is  another  thing ;  it  is  his  understanding,  and 
reason,  and  conscience,  &c.    And  when  this  soul  departs,  he 


WHAT  THE  SOUL  IS.  29 

dies.  Nor  is  this  life,  wlien  gone  out  of  the  body,  annihi- 
lated, as  in  the  life  of  a  beast ;  no,  this  in  itself  is  immortal, 
and  has  yet  a  place  and  being  when  gone  out  of  the  body 
it  dwelt  in ;  yea,  as  quick,  as  lively  is  it  in  its  senses,  if  not 
far  more  abundant,  than  when  it  was  in  the  body ;  but  I 
call  it  the  life,  because  so  long  as  that  remains  in  the  body, 
the  body  is  not  dead.  And  in  this  sense  it  is  to  be  taken 
where  Christ  saith,  "  He  that  loseth  his  life  for  my  sake, 
shall  save  it  unto  eternal  life;"  and  this  is  the  soul  that  is 
intended  in  the  text,  and  not  the  breath,  as  in  some  other 
places  is  meant.  And  this  is  evident,  because  the  man  has 
a  being,  a  sensible  being,  after  he  has  lost  the  soul ;  I  mean 
not  by  the  man  a  man  in  this  world,  nor  yet  in  the  body, 
or  in  the  grave ;  but  by  man  we  must  understand  either  the 
soul  in  hell,  or  body  and  soul  there  after  the  judgment  is 
over.  And  for  this  the  text  also  is  plain,  for  herein  we  are 
presented  with  a  man  sensible  of  the  damage  that  he  has 
sustained  by  losing  of  his  soul :  "  What  shall  a  man  give  in 
exchange  for  his  soul  ?"     But, 

5.  The  whole  man  goeth  under  this  denomination ;  man, 
consisting  of  body  and  soul,  is  yet  called  by  that  part  of 
himself  that  is  indeed  chief  and  principal.  "  Let  every  soul 
(that  is,  let  every  man)  be  subject  to  the  higher  powers." 
Rom.  xiii.  1.  ''Then  sent  Joseph,  and  called  his  father 
Jacob  to  him,  and  all  his  kindred,  threescore  and  fifteen 
souls.  Acts  vii.  14.  By  both  these,  and  several  other 
places,  the  whole  man  is  meant,  and  is  also  so  to  be  taken 
in  the  text ;  for  whereas  here  he  saith,  ^'  What  shall  it  pro- 
fit a  man,  if  he  shall  gain  the  whole  world,  and  lose  his  own 
soul  V  it  is  said  elsewhere,  "  For  what  is  a  man  advantaged 
if  he  shall  gain  the  whole  world  and  lose  himself?"  and  so 
consequently,  or,  "  What  shall  a  man  give  in  exchange  (for 
himself)  for  his  soul  ?"— (Luke  ix.  25)  his  soul  when  he  dies, 
and  body  and  soul  in  and  after  judgment  ? 

6.  The  soul  is  called  the  good  man's  darliTig.    "  Deliver," 

3*   ■ 


80  THE  GREATNESS  OP  THE  SOUL. 

said  David,  "  my  soul  from  the  sword,  my  darling  from  the 
power  of  the  dog."   Psalm  xxii.  20.     So  again  in  another 
place,  he  saith,  *'  Lord,  how  long  wilt  thou  look  on  ?  rescue 
my  soul  from  destruction,  my  darling  from  the  power  of  the 
lions."  Psalm  xxxv.   17.     My  darling — this  sentence  must 
not  be  applied  universally,  but  only  to  those  in  whose  eyes 
their  souls,  and  the  redemption  thereof,  are  precious.     My 
darling — most  men  do  by  their  actions  say  of  their  soul,  my 
drudge,  my  slave ;  nay,  thou  slave  to  the  devil  and  sin ;  for 
what  sin,  what  lust,  what  sensual  and  beastly  lust  is  there 
in  the  world,  that  some  do  not  cause  their  souls  to  bow  be- 
fore and  yield  unto  ?   But  David  here,  as  you  see,  calls  it  his 
darling,  or  his  choice  and  most  excellent  thing ;  for  indeed 
the  soul  is  a  choice  thing  in  itself,  and  should,  were  all  wise, 
be   every  man's   darling,  or  chief  treasure.      And  that  it 
might  be  so  with  us,  therefore  our  Lord  Jesus  hath  thus  ex- 
pressed the  worth  of  the  soul,  saying,  "  What  shall  a  man 
give  in  exchange  for  his  soul  ?"  But  if  this  is  true,  one  may 
see  already  what  misery  he  is  to  sustain  that  has  lost,  or 
shall  lose  his  soul ;  he  has  lost  his  heart,  his  spirit,  his  best 
part,  his  life,  his  darling,  himself,  his  whole  self,  and  so  in 
every  sense  his  all  ?     '^  And  now  what  shall  a  man,"  what 
would  a  man  (but  what  can  a  man)  that  has  thus  lost  his  soul, 
himself,  and  his  all,  "  give  in  exchange  for  his  soul  ?"   Yea, 
what  shall  the  man  that  has  sustained  this  loss  do  to  recover 
all  again?  since  this  man,  or  the  man  put  under  this  ques- 
tion, must  needs  be  a  man  that  is  gone  from  hence,  a  man 
that  is  cast  in  the  judgment,  and  one  that  is  gone  down  the 
throat  of  hell. 

But  to  pass  this,  and  to  proceed.     I  come  next  to  describe 
the  Soul  unto  you  by  such  things  as  it  is  set  out  by  in  the 
Holy  Scriptures,  and  they  are  in  general  three — 
The  Powers  of  the  Soul. 
The  Senses  of  the  Soul. 
The  Passions  of  the  Soul. 


WHAT  THE  SOUL  IS.  31 

We  will  first  discourse  of  the  Powers  of  the  Soul.  I  may 
call  them  the  members  of  the  soul ;  for  as  the  members  of 
the  body,  being  many,  do  all  go  to  the  making  up  of  the 
body,  so  these  do  go  to  the  completing  of  the  soul. 

1.  There  is  the  Understanding,  which  may  be  termed  the 
head,  because  in  that  is  placed  the  eye  of  the  soul;  and 
this  is  that  which,  or  by  which  the  soul,  discerneth  things 
that  are  presented  to  it,  and  that  either  by  God  or  Satan — 
this  is  that  by  which  a  man  conceiveth  and  apprehendeth 
things  so  deep  and  great  as  cannot  by  mouth,  or  tongue,  or 
pen,  be  expressed. 

2.  There  is  also  belonging  to  the  soul,  the  Conscience,  in 
which  I  may  say  is  placed  the  seat  of  judgment;  for  as  by 
the  understanding  things  are  let  into  the  soul,  so  by  the 
conscience  the  evil  or  good  of  such  things  is  tried ;  especially 
when 

3.  The  Judgment,  which  is  another  part  of  this  noble 
creature,  has  passed,  by  the  light  of  the  understanding,  his 
verdict  upon  what  is  let  into  the  soul. 

4.  There  is,  also,  the  Fancy  or  Imagination,  another  part 
of  this  great  thing,  the  soul ;  and  a  most  curious  thing  this 
fancy  is ;  it  is  that  which  presenteth  to  the  man  the  idea, 
form,  or  figure  of  any  of  those  things,  wherewith  a  man  is 
frighted  or  attracted,  pleased  or  displeased.     And, 

5.  The  Mind,  or  Attention  (another  part  of  the  soul),  is 
that  unto  which  this  fancy  presenteth  its  things  to  be  con- 
sidered, because  without  the  mind,  or  attention,  nothing  is 
entertained  in  the  soul. 

6.  There  is  the  Memory  too,  another  part  of  the  soul;  an'd 
that  may  be  called  the  register  of  the  soul;  for  it  is  the 
memory  that  receiveth  and  keepeth  in  remembrance  what 
has  passed,  or  has  been  done  by  the  man,  or  attempted  to 
be  done  unto  him.  And  in  this  part  of  the  soul,  or  from  it, 
will  be  fed  the  worm  that  dieth  not  when  men  are  cast  into 
hell ;  also  from  this  memory  will  flow  that  peace  at  the  day 


32  THE  GREATNESS  OF  THE  SOUL. 

of  judgment  that  saints  shall  have  in  their  service  for  Christ 
in  the  world. 

7.  There  are  the  Affections  too,  which  are,  as  I  may  call 
them,  the  hands  and  arms  of  the  soul ;  for  they  take  hold 
of,  receive,  and  embrace  what  is  liked  by  the  soul ;  and  it  is 
a  hard  thing  to  make  the  soul  of  a  man  cast  from  it  what  its 
affections  cleave  to  and  have  embraced.  Hence  the  affec- 
tions are  called  for,  when  the  apostle  bids  men  "  seek  the 
things  above  ;  set  your  affections  upon  them,^'  saith  he  (Col. 
iii.);  or,  as  you  have  it  in  another  place,  ''Lay  hold  of 
them"  (1  Tim.  vi.  12);  for  the  affections  are  as  hands  to 
the  soul,  by  which  it  fasteneth  upon  things. 

8.  There  is  the  Will,  which  may  be  called  the  foot  of  the 
soul,  because  by  that  the  soul,  yea,  the  whole  man,  is  carried 
hither  and  thither,  or  else  held  back  and  kept  from  moving. 

These  are  the  golden  things  of  the  soul ;  though  in  carnal 
men  they  are  every  one  of  them  made  use  of  in  the  service 
of  sin  and  Satan.  For  the  unbelieving  are  throughout  im- 
pure, as  is  manifest,  because  their  "mind  and  conscience 
(two  of  the  masterpieces  of  the  soul)  are  defiled''  (Tit.  i. 
15) ;  for  if  the  most  potent  parts  of  the  soul  are  engaged  in 
their  service,  what,  think  you,  do  the  more  inferior  do? 
But,  I  say,  so  it  is ;  the  more  is  the  pity ;  nor  can  any  help 
it.  This  work  "  ceaseth  for  ever,"  unless  the  great  God, 
who  is  over  all,  and  can  save  souls,  shall  himself  take  upon 
him  to  sanctify  the  soul,  and  recover  it,  and  persuade  it  to 
fall  in  love  with  another  master. 

But,  I  say,  what  is  man  without  this  soul,  or  wherein 
lieth  his  pre-eminence  over  a  beast?  (Eccles.  iii.  19-21); 
nowhere  that  I  know  of;  for  both  (as  to  man's  body)  go  to 
one  place,  only  the  spirit  or  soul  of  a  man  goes  upward — to 
wit,  to  God  that  gave  it,  to  be  by  him  disposed  of  with  re- 
spect to  things  to  come,  as  they  have  been  and  have  done  in 
this  life. 

I  come,  in  the  next  place,  to  describe  the  soul  by  its 


WHAT  THE  SOUL  IS.  83 

Senses,  its  spiritual  senses,  for  so  I  call  them;  for  as  the 
body  hath  senses  pertaining  to  it,  and  as  it  can  see,  hear, 
smell,  feel,  and  taste,  so  can  the  soul;  I  call,  therefore, 
these  the  senses  of  the  soul,  in  opposition  to  the  senses  of 
the  body,  and  because  the  soul  is  the  seat  of  all  spiritual 
sense,  where  supernatural  things  are  known  and  enjoyed; 
not  that  the  soul  of  a  natural  man  is  spiritual  in  the  apos- 
tle's sense,  for  none  are  so  but  those  that  were  born  from 
above,  (1  Cor.  iii.  1-3),  nor  they  so  always  neither.  But  to 
go  forward. 

1.  Can  the  body  see?  hath  it  eyes?  so  hath  the  soul. 
'^  The  eyes  of  the  understanding  being  enlightened.''  Ephes. 
i.  19.  As,  then,  the  body  can  see  beasts,  trees,  men,  and  all 
visible  things,  so  the  soul  can  see  Grod,  Christ,  angels,  hea- 
ven, devils,  hell,  and  other  things  that  are  invisible.  Nor  is 
this  property  only  peculiar  to  the  souls  that  are  illuminated 
by  the  Holy  Ghost;  for  the  most  carnal  soul  in  the  world 
shall  have  a  time  to  see  these  things,  but  not  to  its  comfort, 
but  not  to  its  joy,  but  to  its  endless  woe  and  misery,  it  dying 
in  that  condition.  Wherefore,  sinner,  say  not  thou,  "  I  shall 
not  see  him ;  for  judgment  is  before  him,  and  he  will  make 
thee  see  him."    Job  xxxv.  14. 

2.  Can  the  body  hear?  hath  it  ears?  so  hath  the  soul? 
see  Job  iv.  12,  13.  It  is  the  soul,  not  the  body,  that  hears 
the  language  of  things  invisible.  It  is  the  soul  that  hears 
Grod  when  he  speaks  in  and  by  his  word  and  Spirit ;  and  it 
is  the  soul  that  hears  the  devil  when  he  speaks  by  his  illu- 
sions and  temptations.  True,  there  is  such  a  union  be- 
tween the  soul  and  the  body,  that  ofttimes,  if  not  always, 
that  which  is  heard  by  the  ears  of  the  body  doth  influence 
the  soul,  and  that  which  is  heard  by  the  soul  doth  also  in- 
fluence the  body ;  but  yet  as  the  organ  of  hearing,  the  body 
hath  one  of  his  own,  distinct  from  that  of  the  soul,  and  the 
soul  can  hear  and  regard  even  then  when  the  body  doth  not 
nor  cannot;  as  in  time  of  sleep,  deep  sleep  and  trances, 


34  TUE  GREATNESS  OF  THE  SOUL. 

when  the  body  lieth  by,  as  a  thing  that  is  useless.  *^  For 
Grod  speaks  once,  yea  twice,  yet  man  (as  to  his  body)  per- 
ceiveth  it  not.  In  a  dream,  in  a  vision  of  the  night,  when 
deep  sleep  fiilleth  upon  men  in  slumberings  upon  the  bed; 
then  openeth  he  the  ears  of  men,  and  sealeth  their  instruc- 
tion," &c.  Job  xxxiii.  14-16.  This  must  be  meant  of  the 
ears  of  the  soul,  not  of  the  body ;  for  that  at  this  time  is 
said  to  be  in  deep  sleep;  moreover,  this  hearing,  it  is  a 
hearing  of  dreams,  and  the  visions  of  the  night.  Jeremiah 
also  tells  us  that  he  had  the  rare  and  blessed  visions  of 
God  in  his  sleep  (Jer.  xxxi.  26),  and  so  doth  Daniel  too, 
by  the  which  they  were  greatly  comforted  and  refreshed ; 
but  that  could  not  be,  was  not  the  soul  also  capable  of  hear- 
ing. "I  heard  the  voice  of  his  words,''  said  Daniel,  "and 
when  I  heard  the  voice  of  his  words,  I  was  in  a  deep  sleep 
on  my  face,  and  my  face  towards  the  ground.''  Dan.  x.  8,  9. 
3.  As  the  soul  can  see  and  hear,  so  it  can  taste  and  relish, 
even  as  really  as  doth  the  palate  belonging  to  the  body. 
But  then  the  thing  so  tasted  must  be  that  which  is  suited 
to  the  temper  and  palate  of  the  soul.  The  soul's  taste  lieth 
not  in,  nor  is  exercised  about  meats,  the  meats  that  are  for 
the  body.  Yet  the  soul  of  a  saint  can  taste  and  relish  God's 
word,  and  doth  ofttimes  find  it  sweeter  than  honey,  nou- 
rishing as  milk,  and  strengthening  like  to  strong  meat.  Heb. 
vi.  5 ;  Psalm  xix.  10 ;  1  Peter  ii.  1-3 ;  Heb.  v.  12-14. 
The  soul  also  of  sinners,  and  of  those  that  are  unsanctified, 
can  taste  and  relish,  though  not  the  things  now  mentioned, 
yet  things  that  agree  with  their  fleshly  minds,  and  with  their 
polluted  and  vile  affections.  They  can  relish  and  taste  that 
which  delighteth  them;  yea,  they  can  find  soul-delight  in 
an  alehouse,  a  whorehouse,  a  playhouse.  Ay,  they  find 
pleasure  in  the  vilest  things,  in  the  things  most  offensive  to 
God,  and  that  are  most  destructive  to  themselves.  This  is 
evident  to  sense,  and  is  proved  by  the  daily  practice  of  sin- 
ners.    Nor  is  the  word  barren  as  to  this :  "  They  feed  on 


SENSES  OF  THE  SOUL.  35 

ashes."  Isaiah  xliv.  20.  ^^  They  spend  their  money  for  that 
which  is  not  bread.  Isaiah  Iv.  2.  Yea,  they  eat,  and  suck 
sweetness  out  of  sin.  ^^  They  eat  up  the  sin  of  my  people  as 
they  eat  bread."  Hosea  iv.  8. 

4.  As  the  soul  can  see,  hear,  and  taste,  so  it  can  smell, 
and  bring  refreshment  to  itself  that  way.  Hence  the 
church  saith,  ^^  Her  fingers  dropped  with  sweet-smelling 
myrrh"  (Cant.  v.  5,  13);  and  again,  she  saith  of  her  be- 
loved, that  "  his  lips  dropped  sweet-smelling  myrrh."  But 
how  came  the  church  to  understand  this,  but  because  her 
soul  did  smell  that  in  it  that  was  to  be  smelled  in  it,  even 
in  his  word  and  gracious  visits.  The  poor  world  indeed 
cannot  smell,  or  savor  any  thing  of  the  good  and  fragrant 
scent,  the  sweetness  that  is  in  Christ ;  but  to  them  that  be- 
lieve ^^  his  name  is  as  ointment  poured  forth,  and  therefore 
the  virgins  love  him."  Cant.  i.  3. 

5.  As  the  soul  can  see,  taste,  hear,  and  smell,  so  it  hath 
the  sense  of  feeling,  as  quick  and  as  sensible  as  the  body. 
He  knows  nothing  that  knows  not  this ;  he  whose  soul  is 
past  feeling,  has  his  conscience  seared  with  a  hot  iron. 
Eph.  iv.  18,  19 ;  1  Tim.  iv.  2.  Nothing  so  sensible  as  the 
soul,  nor  feeleth  so  quickly  the  love  and  mercy,  or  the  anger 
and  wrath  of  Grod.  Ask  the  awakened  man,  or  the  man 
that  is  under  the  convictions  of  the  law,  if  he  doth  not  feel, 
and  he  will  quickly  tell  you  that  he  faints  and  dies  away 
by  reason  of  God's  hand,  and  his  wrath  that  lieth  upon 
him.  Read  the  first  eight  verses  of  the  38th  Psalm  (if  thou 
knowest  nothing  of  what  I  have  told  thee  by  experience), 
and  there  thou  shalt  hear  the  complaints  of  one  whose  soul 
lay  at  present  under  the  burden  of  guilt,  and  that  cried  out 
that  without  help  from  heaven  he  could  by  no  means  bear 
the  same.  They  also  that  know  what  the  peace  of  God 
means,  and  what  an  eternal  weight  there  is  in  glory,  know 
well  that  the  soul  has  the  sense  of  feeling,  as  well  as  the 


36  THE  GREATNESS  OP  THE  SOUL. 

sense  of  seeing,  hearing,  tasting,  and  smelling.     But  tlius 
much  for  the  senses  of  the  soul. 

I  come,  in  the  next  place,  to  describe  the  soul  by  the 
Passions  of  the  Soul.  The  passions  of  the  soul,  I  reckon, 
are  these — namely,  love,  hatred,  joy,  fear,  grief,  anger,  and 
such  like.  And  these  passions  of  the  Soul  are  not  therefore 
good,  nor  therefore  evil,  because  they  are  the  passions  of  the 
Soul,  but  are  made  so  by  two  things — namely,  principle  and 
object.  The  principle,  I  count  that  from  whence  they  flow, 
and  the  object,  that  upon  which  they  are  fixed.  To  ex- 
plain myself. 

1.  For  that  of  Love.  This  is  a  strong  passion;  the  Holy 
Grhost  saith  "  it  is  strong  as  death,  and  cruel  as  the  grave.'' 
Cant.  viii.  6,  7.  And  it  is  then  good,  when  it  flows  from 
faith,  and  fixes  itself  upon  God  in  Christ  as  the  object, 
and  when  it  extendeth  itself  to  all  that  is  good,  whether  it 
be  the  good  word,  the  good  work  of  grace,  or  the  good  men 
that  have  it,  and  also  to  their  good  lives.  But  all  soul-love 
floweth  not  from  this  principle,  neither  hath  these  for  its 
object.  How  many  are  there  that  make  the  object  of  their 
love  the  most  vile  of  men,  the  most  base  of  things,  because 
it  flows  from  vile  afi*ections,  and  from  the  lusts  of  the  flesh  ? 
God  and  Christ,  good  laws  and  good  men^  and  their  holy 
lives,  they  cannot  abide,  because  their  love  wanteth  a  prin- 
ciple that  should  sanctify  it  in  its  first  motion,  and  that 
should  steer  it  to  a  goodly  object.     But  that  is  the  first. 

2.  There  is  Hatred,  which  I  count  another  passion  of  the 
soul ;  and  this,  as  the  other,  is  good  or  evil  as  the  principle 
from  whence  it  flows  and  the  object  of  it  are.  "  Ye  that 
love  the  Lord,  hate  cviF'  (Psalm  xcvii.  10) ;  then  therefore 
is  this  passion  good,  when  it  singleth  out  from  the  many  of 
things  that  arc  in  the  world  that  one  filthy  thing  called 
sin;  and  when  it  settcth  itself,  the  soul,  and  the  whole 
man,  against  it,  and  engageth  all  the  powers  of  the  soul  to 
seek  and  invent  its  ruin.     But,  alas,  where  shall  this  hatred 


PASSIONS  OF  THE  SOUL.  87 

be  found  ?  What  man  is  there  whose  soul  is  filled  with 
this  passion,  thus  sanctified  by  the  love  of  God,  and  that 
makes  sin,  which  is  God's  enemy,  the  only  object  of  its 
indignation  ?  How  many  be  there,  I  say,  whose  hatred 
is  turned  another  way,  because  of  the  malignity  of  their 
minds  ? 

They  hate  knowledge.  Prov.  i.  22,  29. 

They  hate  God.  Deut.  vii.  10 ;  2  Chron.  xix.  2. 

They  hate  the  righteous.  Psalm  xxxiv.  21;  Prov.  xxix.  10. 

They  hate  God's  ways.  Job  xxi.  14 ;  Mai.  iii.  14. 

And  all  this  is,  because  the  grace  of  filial  fear  is  not  the 
root  and  principle  from  whence  their  hatred  flows.  ''  For 
the  fear  of  the  Lord  is  to  hate  evil.''  Prov.  viii.  13.  "Where- 
fore, where  this  grace  is  wanting  for  a  root  in  the  soul,  there 
it  must  of  necessity  swerve  in  the  letting  out  of  this  passion ; 
because  the  soul,  where  grace  is  wanting,  is  not  at  liberty  to 
act  simply,  but  is  biassed  by  the  power  of  sin,  that  is  present 
in  the  soul.  And  hence  it  is  that  this  passion  (which  when 
used  well  is  a  virtue)  is  so  abused,  and  made  to  exercise  its 
force  against  that  for  which  God  never  ordained  it,  nor  gave 
it  licence  to  act. 

3.  Another  passion  of  the  soul  is  Joy;  and  when  the  soul 
rejoiceth  not  in  iniquity,  ^'but  rejoiceth  in  the  truth," 
(1  Cor.  xiii.  6,)  it  is  well.  This  joy  is  a  very  strong  passion, 
and  will  carry  a  man  through  a  world  of  difficulties ;  it  is  a 
passion  that  beareth  up,  that  supporteth  and  strengtheneth 
a  man,  let  the  object  of  his  joy  be  what  it  will.  It  is  this 
that  maketh  the  soul  fat  in  goodness,  if  it  have  its  object 
accordingly ;  and  that  which  makes  the  soul  bold  in  wicked- 
ness, if  it  indeed  doth  rejoice  in  iniquity. 

4.  Another  passion  of  the  soul  is  Fear,  natural  fear ;  for 
so  you  must  understand  me  of  all  the  passions  of  the  soul, 
as  they  are  considered  simply,  and  in  their  own  nature. 
And  as  it  is  with  the  other  passions,  so  it  is  with  this ;  it  is 
made  good  or  evil  in  its  acts  as  its  principle  and  objects 

4 


38  THE  GREATNESS  OF  THE  SOUL. 

are ;  when  this  passion  of  the  soul  is  good,  then  it  springs 
from  a  sense  of  the  greatness,  and  goodness,  and  majesty  of 
God.  Also  God  himself  is  the  object  of  this  fear.  Matt.  x. 
28;  Luke  xii.  5.  ^'I  will  forewarn  you,''  says  Christ, 
"  whom  ye  shall  fear.  Fear  him  that  can  destroy  both  body 
and  soul  in  hell ;  yea,  I  say  unto  you.  Fear  him.''  But  in 
all  men  this  passion  is  not  regulated  and  governed  by  these 
principles  and  objects,  but  is  abused  and  turned,  through 
the  policy  of  Satan,  quite  into  another  channel.  It  is 
made  to  fear  men,  to  fear  idols  (Num.  xiv.  9  j  2  Kings  xvii. 
7,  38),  to  fear  devils  and  witches,  yea,  it  is  made  to  fear 
all  the  foolish,  ridiculous,  and  apish  fables  that  every  old 
woman  or  atheistical  fortune-teller  has  the  face  to  drop  be- 
fore the  soul. 

6.  Another  passion  of  the  soul  is  Grief,  and  it,  as  those 
aforenamed,  acteth  even  according  as  it  is  governed.  When 
holiness  is  lovely  and  beautiful  to  the  soul,  and  when  the 
name  of  Christ  is  more  precious  than  life,  then  will  the  soul 
sit  down  and  be  afflicted,  because  men  keep  not  God's  law. 
"  I  beheld  the  transgressors,  and  was  grieved ;  because  they 
kept  not  thy  word."  Psalm  cxix.  158.  So  Christ  looked 
round  about  with  anger,  "  being  grieved  for  the  hardness  of 
their  hearts."  Mark  iii.  5.  But  it  is  rarely  seen  that  this 
passion  of  the  soul  is  thus  exercised.  Almost  every  body 
has  other  things  for  the  spending  of  the  heat  of  this  passion 
upon.  Men  are  grieved  that  they  thrive  no  more  in  the 
world ',  grieved  that  they  have  no  more  carnal,  sensual,  and 
worldly  honor ;  grieved  that  they  are  suffered  no  more  to 
range  in  the  lusts  and  vanities  of  this  life ;  but  all  this  is 
because  the  soul  is  unacquainted  with  God,  sees  no  beauty 
in  holiness,  but  is  sensual,  and  wrapped  up  in  clouds  and 
thick  darkness. 

6.  And  lastly,  There  is  Auger,  which  is  another  passion 
of  the  soul ;  and  that,  as  the  rest,  is  exerted  by  the  soul, 
according  to  the    nature    of  the   principle   by  which  it  is 


PASSIONS  or  THE  SOUL.  39 

actuated,  and  from  whence  it  flows.  And,  in  a  word,  to 
speak  nothing  of  the  fierceness  and  power  of  this  passion, 
it  is  then  cursed  when  it  breaketh  out  beyond  the  bounds 
that  Grod  hath  set  it ;  the  which  to  be  sure  it  doth  when  by- 
its  fierceness  or  irregular  motion  it  runs  the  soul  into  sin. 
^'Be  angry,  and  sin  not"  (Ephes.  iv.  26,  27),  is  the  limita- 
tion wherewith  Grod  hath  bounded  this  passion ;  and  what- 
ever is  more  than  this,  is  giving  place  to  the  devil. 

And  one  reason  among  others  why  the  Lord  doth  so 
strictly  set  this  bound,  and  these  limits  to  anger,  is,  that 
it  is  so  furious  a  passion,  and  that  it  will  so  quickly  swell 
up  the  soul  with  sin,  as  they  say  a  toad  swells  with  its  poison. 
Yea,  it  will  in  a  moment  so  transport  the  spirit  of  a  man, 
that  he  shall  quickly  forget  himself,  his  Grod,  his  friend,  and 
all  good  rule.  But  my  business  is  not  now  to  make  a  com- 
ment upon  the  passions  of  the  soul,  only  to  show  you  that 
there  are  such,  and  also  what  they  are. 

And  now  from  this  description  of  the  Soul,  what  follows 
but  to  put  you  in  mind  what  a  noble,  powerful,  lively,  sen- 
sible thing  the  Soul  is,  that  by  the  text  is  supposed  may  be 
lost,  through  the  heedlessness,  or  carelessness,  or  slavish 
Year  of  him  whose  soul  it  is ;  and  also  to  stir  you  up  to  that 
care,  and  labor  after  the  salvation  of  your  soul,  that  becomes 
the  weight  of  the  matter.  If  the  Soul  were  a  trivial  thing, 
or  if  a  man,  though  he  lost  it,  might  yet  himself  be  happy, 
it  were  another  matter ;  but  the  loss  of  the  soul  is  no  small 
loss,  nor  can  that  man  that  has  lost  his  soul,  had  he  all  the 
world,  yea,  the  whole  kingdom  of  heaven,  in  his  own  power, 
be  but  in  a  most  fearful  and  miserable  condition.  But  of 
these  things  more  in  their  place. 


CHAPTER  III. 

DISPROPORTION   BETWEEN   THE    SOUL  AND   THE    BODY. 

Having  thus  given  you  a  description  of  tlie  Soul,  what 
it  is,  I  shall,  in  the  next  place,  show  the  Greatness  of  it. 
And  the  first  thing  that  I  shall  take  occasion  to  make  this 
manifest  by,  will  be  by  showing  you  the  disproportion  that 
is  betwixt  that  and  the  body ;  and  I  shall  do  it  in  these  fol- 
lowing particulars — 

1.  The  body  is  called  the  house  of  the  soul;  a  house  for 
the  soul  to  dwell  in.  Now  every  body  knows  that  the  house 
is  much  inferior  to  him  that  by  God's  ordinance  is  appointed 
to  dwell  therein.  That  it  is  called  the  house  of  the  soul,  you 
find  in  Paul  to  the  Corinthians :  ^'  For  we  know,"  saith  he, 
"  if  our  earthly  house  of  this  tabernacle  were  dissolved,  we 
have  a  building  of  God,  a  house  not  made  with  hands,  eter- 
nal in  the  heavens.'*  2  Cor.  v.  1.  We  have,  then,  a  house 
for  our  soul  in  this  world,  and  this  house  is  the  body,  fo^ 
the  apostle  can  mean  nothing  else )  therefore  he  calls  it  an 
earthly  house.  If  our  earthly  house — our  house.  But  who 
doth  he  personate,  if  he  says.  This  is  a  house  for  the  soul  ? 
for  the  body  is  part  of  him  that  says,  our  house.  In  this 
manner  of  language  he  personates  his  soul  with  the  soula 
of  the  rest  that  are  saved ;  and  thus  to  do  is  common  with 
the  apostles,  as  will  be  easily  discerned  by  them  that  give 
attendance  to  reading.  ^'Our  earthly  house."  Job  saith, 
*'  houses  of  clay,"  for  our  bodies  are  bodies  of  clay  :  "  Your 
remembrances  are  like  unto  ashes,  your  bodies  are  bodies  of 
clay.  Job  iv.  19  ;  xiii.  12.  Indeed,  Paul  after  maketh  men- 
tion of  a  house  in  heaven,  but  that  is  not  it  about  which  he 
now  speaks ;  now  he  speaks  of  this  earthly  house  which  we 
(40) 


CLOTHING  OF  THE  SOUL.  41 

have  (we,  our  souls)  to  dwell  in,  while  on  this  side  glory, 
where  the  other  house  stands  as  ready  prepared  for  us  when 
we  shall  flit  from  this  to  that,  or  in  case  this  should  sooner 
or  later  be  dissolved.  But  that  is  the  first;  the  body  is 
compared  to  the  house,  but  the  soul  to  him  that  inhabiteth 
the  house;  therefore,  as  the  man  is  more  noble  than  the 
house  he  dwells  in,  so  is  the  soul  more  noble  than  the  body. 
And  yet,  alas !  with  grief  be  it  spoken,  how  common  is  it 
for  men  to  spend  all  their  care,  all  their  time,  all  their 
strength,  all  their  wit  and  parts  for  the  body,  and  its  honor 
and  preferment,  even  as  if  the  soul  were  some  poor,  pitiful, 
sorry,  inconsiderable  underling,  not  worth  the  thinking  of, 
or  not  worth  the  caring  for !     But, 

2.  The  body  is  called  the  clothing,  and  the  soul  that 
which  is  clothed  therewith.  Now  every  body  knows  that 
the  body  is  more  than  raiment,  even  carnal  sense  will  teach 
us  this.  But  read  that  pregnant  place  :  ^^  For  we  that  are 
in  this  tabernacle  do  groan,  being  burdened  (that  is,  with 
mortal  flesh),  not  for  that  we  would  be  unclothed,  but 
clothed  upon,  that  mortality  might  be  swallowed  up  of  life." 
Thus  the  greatness  of  the  soul  appears  in  the  preference  that 
it  hath  to  the  body — the  body  is  its  raiment.  We  see  that, 
above  all  creatures,  man,  because  he  is  the  most  noble  among 
all  visible  ones,  has  for  the  adorning  of  his  body  that  more 
abundant  comeliness.  It  is  the  body  of  man,  not  of  beast, 
that  is  clothed  with  the  richest  ornaments.  But  now  what 
a  thing  is  the  soul,  that  the  body  itself  must  be  its  clothing  ! 
No  suit  of  apparel  is  by  Grod  thought  good  enough  for  the 
soul  but  that  which  is  made  by  God  himself,  and  that  is  that 
curious  thing  the  body.  But  oh !  how  little  is  this  con- 
sidered— namely,  the  Grreatness  of  the  Soul.  It  is  the  body, 
the  clothes,  the  suit  of  apparel,  that  our  foolish  fancies  are 
taken  with,  not  at  all  considering  the  richness  and  excel- 
lency of  that  great  and  more  noble  part,  the  soul,  for  which 
the  body  is  made  a  mantle  to  wrap  it  up  in,  a  garment  to 

4* 


42  THE  GREATNESS  OF  THE  SOUL. 

clothe  it  withal.  If  a  man  gets  a  rent  in  his  clothes,  it  is 
little  in  comparison  of  a  rent  in  his  flesh ;  yea,  he  comforts 
himself  when  he  looks  on  that  rent,  saying.  Thanks  be  to 
God,  it  is  not  a  rent  in  my  flesh.  But  ah  !  on  the  contrary, 
how  many  are  there  in  the  world  that  are  more  troubled  that 
they  have  a  rent,  a  wound,  or  a  disease  in  the  body,  than 
that  they  have  souls  that  will  be  lost  and  cast  away !  A 
little  rent  in  the  body  dejecteth  and  caste th  such  down,  but 
they  are  not  at  all  concerned,  though  their  soul  is  now,  and 
will  yet  further  be,  torn  in  pieces.  "  Now  therefore  con- 
sider this,  ye  that  forget  God,  lest  he  tear  you  in  pieces,  and 
there  be  none  to  deliver.'Tsalm  1.  22.  But  this  is  the  second 
thing  by  which  the  greatness  of  the  soul  appears — to  wit,  in 
that  the  body,  that  excellent  piece  of  God's  workmanship,  is 
but  a  garment  or  clothing,  for  the  soul.     But, 

3.  The  body  is  called  a  vessel,  or  a  case,  for  the  soul  to 
be  put  and  kept  in.  "  That  every  one  of  you  should  know 
how  to  possess  his  vessel  in  sanctification  and  honor."  1 
Thess.  iv.  4.  The  apostle  here  doth  exhort  the  people  to 
abstain  from  fornication,  which  in  another  place  he  saith, 
'*is  a  sin  against  the  body."  And  here  again  he  saith, 
*'  This  is  the  will  of  God,  your  sanctification,  that  you  should 
abstain  from  fornication,  that  the  body  be  not  defiled,  that 
every  one  of  you  should  know  how  to  possess  his  vessel  in 
sanctification  and  honor."  His  vessel,  his  earthen  vessel,  as 
he  calls  it  in  another  place — "  For  we  have  this  treasure  in 
earthen  vessels."  Thus,  then,  the  body  is  called  a  vessel; 
yea,  every  man's  body  is  his  vessel.  But  what  has  God 
prepared  this  vessel  for,  and  what  has  he  put  into  it  ?  Why, 
many  things  this  body  is  to  be  a  vessel  for;  but  at  present 
God  has  put  into  it  that  curious  thing,  the  soul.  Cabinets, 
that  are  very  rich  and  costly  things  of  themselves,  are  not 
made  nor  designed  to  be  vessels  to  be  stufi'ed  or  filled  with 
trumpery  and  things  of  no  value ;  no,  these  are  prepared  for 
rings  and  jewels,  for  pearls,  for  rubies,  and  things  that  arc 


THE  BODY  THE  TABERNACLE  FOR  THE  SOUL.     43 

choice.  And  if  so,  what  shall  we  then  think  of  the  Soul  for 
which  is  prepared  (and  that  of  God)  the  most  rich  and 
excellent  vessel  in  the  world  ?  Surely  it  must  be  a  thing  of 
worth,  yea,  of  more  worth  than  is  the  whole  world  besides. 
But,  alas !  who  believes  this  talk  ?  Do  not  even  the  most 
of  men  so  set  their  minds  upon,  and  so  admire  the  glory  of 
this  case  or  vessel,  that  they  forget  once  with  seriousness  to 
think,  and  therefore  must  of  necessity  be  a  great  way  off  of 
those  suitable  esteems,  that  it  becomes  them  to  have  of  their 
souls  ?  But  oh,  since  this  vessel,  this  cabinet,  this  body,  is 
so  curiously  made,  and  that  to  receive  and  contain,  what 
thing  is  that  for  which  Grod  has  made  this  vessel,  and  what 
is  that  soul  that  he  hath  put  into  it  ?  Wherefore  thus,  in 
the  third  place,  is  the  greatness  of  the  soul  made  manifest, 
even  by  the  excellency  of  the  vessel,  the  body,  that  Grod  has 
made  to  put  it  in. 

4.  The  body  is  called  a  tabernacle  for  the  Soul. 
^'  Knowing  shortly  I  must  put  off  this  my  tabernacle,  that 
is,  my  body,  by  death. ^'  2  Pet.  i.  14 ;  John  xxi.  18,  19 ; 
2  Cor.  V.  1.  So  again,  "For  we  know  that  if  our  earthly 
house  of  this  tabernacle  were  dissolved,  we  have  a  building 
of  Grod,^'  &c.  In  both  these  places,  by  "  tabernacl-e^'  can  be 
meant  nothing  but  the  body ;  wherefore  both  the  apostles  in 
these  sentences  do  personate  their  souls,  and  speak  as  if  the 
soul  was  the  all  of  a  man ;  yea,  they  plainly  tell  us  that  the 
body  is  but  the  house,  clothes,  vessel,  and  tabernacle  for  the 
soul.     But  what  a  famous  thing  therefore  is  the  Soul ! 

The  Tabernacle  of  old  was  a  place  erected  for  Worship,  but 
the  worshippers  were  far  more  excellent  than  the  place ;  s-o 
our  body  is  a  tabernacle  for  the  soul  to  worship  God  in,  but 
must  needs  be  accounted  much  inferior  to  the  soul,  foras- 
much as  the  worshippers  are  always  of  more  honor  than  the 
place  they  worship  in ;  as  he  that  dwelleth  in  the  tabernacle 
hath  more  honor  than  the  tabernacle.  "  I  serve,"  says  Paul, 
"  God  and  Christ  Jesus  with  my  spirit  (or  soul)  in  the  gos- 


44  THE  GREATNESS  OF  THE  SOUL. 

pel"  (Rom.  i.  9),  but  not  with  his  spirit  out  of,  but  in,  this 
tabernacle.  The  tabernacle  had  instruments  of  worship  for 
the  worshippers ;  so  has  the  body  for  the  soul,  and  we  are 
bid  to  "  yield  our  members  as  instruments  of  righteousness 
unto  God."  Rom.  vi.  13.  The  hands,  the  feet,  ears,  eyes, 
and  tongue  (which  last  is  our  glory,  when  used  aright),  are 
all  of  them  instruments  of  this  tabernacle,  and  to  be  made 
use  of  by  the  soul,  the  inhabiter  of  this  tabernacle,  for  the 
soul's  performance  of  the  service  of  God. 

I  thus  discourse  to  show  you  the  greatness  of  the  soul. 
And  in  my  opinion  there  is  something,  if  not  very  much, 
in  what  I  say.  For  all  men  admire  the  body,  both  for  its 
manner  of  building  and  the  curious  way  of  its  being  com- 
pacted together.  Yea,  the  further  men,  wise  men,  do  pry 
into  the  wonderful  work  of  God  that  is  put  forth  in  framing 
the  body,  the  more  still  they  are  made  to  admire ;  and  yet, 
as  I  said,  this  body  is  but  a  house,  a  mantle,  a  vessel,  a 
tabernacle  for  the  soul.  What,  then,  is  the  soul  itself? 
But  thus  much  for  the  first  particular. 

We  will  now  come  to  other  things  that  show  us  the  great- 
ness of  the  soul. 

1.  It  is  called  God's  breath  of  life.  ^^  And  the  Lord  God 
formed  man,"  that  is,  the  body,  ^^  of  the  dust  of  the  ground, 
and  breathed  into  his  nostrils  the  breath  of  life,  and  he 
became  a  living  soul."  Gen.  ii.  7.  Do  but  compare  these  two 
together,  the  body  and  the  soul ;  the  body  is  made  of  dust, 
the  soul  is  the  breath  of  God.  Now  if  God  hath  made  this 
body  so  famous,  as  indeed  he  has,  and  yet  it  is  made  but  of 
the  dust  of  the  ground,  and  we  all  do  know  what  inferior 
matter  that  is,  what  is  the  soul,  since  the  body  is  not  only 
its  house  and  garment,  but  since  itself  is  made  of  the  breath 
of  God  ?  But  furtlicr,  it  is  not  only  said  that  the  soul  is  of 
the  breatli  of  the  Lord,  but  that  the  Lord  breathed  into  him 
the  breath  of  life — namely,  a  living  spirit,  for  so  the  next 
words  infer — "  And  man  became  a  living  soul.'^     Man,  that 


THE  SOUL  THE  BREATH  OF  GOD.  45 

is,  the  more  excellent  part  of  him,  which  because  it  is  prin- 
cipal is  called  Man,  that  bearing  the  denomination  of  the 
whole ;  or  man,  the  spirit  and  natural  power,  by  which,  as 
a  reasonable  creature,  the  whole  of  him  is  exerted,  "  became 
a  living  soul.''  But  I  stand  not  here  upon  definition,  but 
upon  demonstration.  The  body,  that  noble  part  of  man, 
had  its  original  from  the  dust ;  for  so  says  the  word,  "  Dust 
thou  art  (as  to  thy  body),  and  to  dust  shalt  thou  return." 
G-en.  iii.  19.  But  as  to  thy  more  noble  part,  thou  art  from 
the  breath  of  Grod,  God  putting  forth  in  that  a  mighty 
work  of  creating  power,  *'  and  man  was  made  a  living  soul." 
1  Cor.  XV.  45.  Mark  my  reason.  There  is  as  great  a  dis- 
parity betwixt  the  body  and  the  soul  as  there  is  between  the 
dust  of  the  ground,  and  that  here  called  the  breath  of  life 
of  the  Lord.  And  mark  further,  that  as  the  dust  of  the 
ground  did  not  lose,  but  gained  glory  by  being  formed  into 
the  body  of  a  man,  so  this  breath  of  the  Lord  lost  nothing  by 
being  made  a  living  soul.  0  man !  dost  thou  know  what 
thou  art  ? 

2.  As  the  soul  is  said  to  be  of  the  breath  of  God,  so  it  is 
said  to  be  made  in  God's  own  image,  even  after  the  simi- 
litude of  G-od.  "  And  G-od  said.  Let  us  make  man  in  our 
image,  after  our  likeness.  So  G-od  created  man  in  his  own 
image,  in  the  image  of  God  created  he  him."  Gen.  i.  26,  27. 
Mark,  in  his  own  image — in  the  image  of  God  created  he 
him;  or,  as  James  hath  it,  ^' Who  is  made  after  the  similitude 
of  God"  (James  iii.  9),  that  is,  like  him,  having  that  which 
beareth  semblance  to  him.  I  do  not  read  of  any  thing  in 
heaven,  or  earth,  or  under  the  earth,  that  is  said  to  be 
made  after  this  manner,  or  that  is  at  all  so  termed,  save 
only  the  Son  of  God  himself.  The  angels  are  noble  crea- 
tures, and  for  present  employ  are  made  a  little  higher  than 
Man  himself  (Heb.  ii.) ;  but  that  any  of  them  are  said  to 
be  made  '■'■  after  God's  own  image,"  after  his  own  likeness, 
even  after  the  similitude  of  God,  that  I  find  not.      This 


46  THE  GREATNESS  OF  THE  SOUL. 

character  tlie  Holy  Ghost,  in  the  Scriptures  of  truth,  giveth 
only  of  man  —  of  the  soul  of  man;  for  it  must  not  be 
thought  that  the  body  is  here  intended,  in  whole  or  in  part. 
For  though  it  be  said  that  Christ  was  sent  "  in  the  likeness 
of  sinful  flesh"  (Rom.  viii.  3),  yet  it  is  not  said  that  sinful 
flesh  is  made  after  the  similitude  of  God.  But  I  will  not 
dispute;  I  only  bring  these  things  to  show  how  great  a 
thing,  how  noble  a  thing,  the  Soul  is,  in  that  at  its  creation, 
God  thought  it  worthy  to  be  made,  not  like  the  earth,  or 
the  heavens,  or  the  angels,  cherubim,  seraphim,  or  arch- 
angels, but  like  himself,  his  own  self,  saying,  "  Let  us  make 
man  in  our  own  likeness.  So  he  made  man  in  his  own 
imao-e.'^  This,  I  say,  is  a  character  above  all  angels;  for, 
as  the  apostle  said,  "  To  which  of  the  angels  said  he  at  any 
time,  Thou  art  my  Son  ?" — so,  of  which  of  them  hath  he  at 
any  time  said.  This  is,  or  shall  be,  made  after  mine  image, 
mine  own  image  ?  0  what  a  thing  is  the  soul  of  man,  that, 
above  all  the  creatures  in  heaven  or  earth,  being  made  in 
the  image  and  siuiilitude  of  God  ! 

3.  Another  thing  by  which  the  greatness  of  the  soul  is 
made  manifest  is  this — it  is  that  (and  to  say  this  is  more 
than  to  say,  it  is  above  all  his  creatures)  with  which  the 
GREAT  God  desires  communion.  ^^  He  hath  set  apart  him 
that  is  godly  for  himself," — that  is,  for  communion  with  his 
Boul.  Therefore  the  spouse  saith  concerning  him,  '^  His  de- 
sire is  towards  me"  (Cant.  vii.  10) ;  and  therefore  he  saith 
again,  "  I  will  dwell  in  them,  and  walk  in  them."  2  Cor. 
vi.  16.  To  "  dwell  in,"  and  "  walk  with,"  are  terms  that 
intimate  communion  and  fellowship.  John  saith,  '^  Truly 
our  fellowship  is  with  the  Father,  and  with  his  Son  Jesus 
Christ"  (1  John  i.  1-3) ;  that  is,  our  soul-fellowship;  for  it 
must  not  be  understood  of  the  body,  though  I  believe  that 
the  body  is  much  influenced  when  the  soul  has  communion 
with  God ;  but  it  is  the  soul,  and  that  only,  that  at  present 
is  capable  of  having  and  maintaining  this  blessed  commu- 


THE  SOUL  THE  HIGHEST  BORN.  47 

nion.  But,  I  say,  what  a  tiling  is  this  that  God,  the  great 
God,  should  choose  to  have  fellowship  and  communion  with 
the  soul  above  all !  We  read  indeed  of  the  greatness  of  the 
angels,  and  how  near  also  they  are  to  God ;  but  yet  there 
are  not  such  terms  to  bespeak  familiar  acts  between  God  and 
angels  as  to  demonstrate  that  they  have  such  communion 
with  God  as  the  souls  of  his  people  may  have.  Where  has 
he  called  them  his  love,  his  dove,  his  fair  one  ?  and  where, 
when  he  speaketh  of  them,  doth  he  express  a  communion 
that  they  have  with  him  by  the  similitude  of  conjugal  love  ? 
I  speak  of  what  is  revealed ;  the  secret  things  belong  to  the 
Lord  our  God.  Now,  by  all  this  is  manifest  the  greatness 
of  the  soul.  Men  of  greatness  and  honor,  if  they  have 
respect  to  their  ^own  glory,  will  not  choose  for  their  familiars 
the  base  and  rascally  crew  of  this  world,  but  will  single  out 
for  their  fellowship,  and  communion,  those  that  are  most 
like  themselves.  True,  the  king  has  not  an  equal,  yet  he 
is  for  being  familiar  only  with  the  nobles  of  the  land ;  so 
God,  with  him  none  can  compare ;  yet  since  the  soul  is  by 
him  singled  out  for  his  walking  mate  and  companion,  it  is  a 
sign  it  is  the  highest  born,  and  that  upon  which  the  blessed 
Majesty  looks,  as  most  meet  to  be  singled  out  for  communion 
with  himself. 

Should  we  see  a  man  familiar  with  the  king,  we  would, 
even  of  ourselves,  conclude  he  is  one  of  the  nobles  of  the 
land.  True,  this  is  not  the  lot  of  every  soul.  Some  have 
fellowship  with  devils,  not  because  they  have  a  more  base 
original  than  those  that  lie  in  God's  bosom,  but  they, 
through  sin,  are  degenerate,  and  have  chosen  to  be  great 
with  his  enemy.  But  all  these  things  show  the  greatness 
of  the  soul. 

4.  The  souls  of  men  are  such  as  God  counts  worthy  to 
be  the  vessels  to  hold  his  grace — the  graces  of  the  Spirit 
in.  The  graces  of  the  Spirit — what  like  them,  or  where  here 
are  they  to  be  found,  save  in  the  souls  of  men  only  ?     "Of 


t 


48  THE  GREATNESS  OF  THE  SOUL. 

his  fulness  have  all  we  received,  and  grace  for  grace."  Re- 
ceived, into  what  ?  into  the  hidden  part,  as  David  calls  it. 
Hence  the  king's  daughter  is  said  to  be  ^'all  glorious 
within"  (Psalm  xlv.  13),  because  adorned  and  beautified 
with  the  graces  of  the  Spirit.  For  that  which  David  calls 
the  hidden  part,  is  the  inmost  part  of  the  soul ;  and  it  is 
therefore  called  the  hidden  part,  because  the  soul  is  invisi- 
ble, nor  can  any  one  living  infallibly  know  what  is  in  the 
soul  but  God  himself.  But  I  say,  the  soul  is  the  vessel  into 
which  this  golden  oil  is  poured,  and  that  which  holds,  and 
is  accounted  worthy  to  exercise  and  improve  the  same. 
Therefore  it  is  the  soul  which  is  said  to  love  Grod,  Cant.  iii. 
1-4,  "  Saw  ye  him  whom  my  soul  loveth  ?"  And  therefore 
the  soul  is  that  which  exerciseth  the  spirit  of  prayer.  ^'"With 
my  soul  have  I  desired  thee  in  the  night,  and  with  my  spirit 
within  me  will  I  seek  thee  early."  Isa.  xxvi.  9.  With  the 
soul  also  men  are  said  to  believe,  and  into  the  soul  God  is 
said  to  put  his  fear.  This  is  the  vessel  into  which  the  wise 
virgins  got  oil,  and  out  of  which  their  lamps  were  supplied 
by  the  same.  But  what  a  thing,  what  a  great  thing  there- 
fore is  the  Soul,  that  that  above  all  things  which  God  hath 
created,  should  be  the  chosen  vessel  to  put  his  grace  in! 
The  body  is  the  vessel  for  the  soul,  and  the  soul  is  the  vessel 
for  the  grace  of  God.     But, 

5.  The  greatness  of  the  soul  is  manifest  by  the  great- 
ness OF  THE  PRICE  that  Christ  paid  for  it  to  make  it  an  heir 
of  glory ;  and  that  was  his  precious  blood ;  1  Cor.  vi.  20 ; 
1  Peter  i.  18,  19.  "We  use  to  esteem  things  according  to 
the  price  that  is  given  for  them,  especially  when  we  are 
convinced  that  the  purchase  has  not  been  made  by  the  esti- 
mation of  a  fool.  Now  the  Soul  is  purchased  by  a  price 
that  the  Son,  the  wisdom  of  God,  thought  fit  to  pay  for  the 
redemption  thereof — what  a  thing  then  is  the  soul !  Judge 
of  the  soul  by  the  price  that  is  paid  for  it,  and  you  must 
needs  confess  (unless  you  count  the  blood  that  hath  bought 


+ 


THE  SOUL  IMMORTAL.  49 

it  an  unholy  tiling)  that  it  cannot  but  be  of  great  worth  and 
value.  Sujopose  a  prince,  or  some  great  man,  should  on  a 
sudden  descend  from  his  throne,  or  chair  of  state,  to  take 
up,  that  he  might  put  in  his  bosom,  something  that  he  had 
espied  lying  trampled  under  the  feet  of  those  that  stand  by ; 
would  you  think  that  he  would  do  this  for  an  old  horse-shoe, 
or  for  so  trivial  a  thing  as  a  pin  or  a  point  ?  Nay,  would  you 
not  even  of  yourselves  conclude  that  that  thing  for  which 
the  prince,  so  great  a  man,  should  make  such  a  stoop,  must 
needs  be  a  thing  of  very  great  worth  ?  Why,  this  is  the 
case  of  Christ  and  the  soul.  Christ  is  the  prince,  his  throne 
is  in  heaven,  and  as  he  sat  there  he  espied  the  souls  of  sin- 
ners trampled  under  the  foot  of  the  law  and  death  for  sin. 
Now  what  doth  he,  but  comes  down  from  his  throne,  stoops 
down  to  the  earth,  and  there,  since  he  could  not  have  the 
trodden-down  souls  without  price,  he  lays  down  his  life  and 
blood  for  them.  2  Cor.  viii.  9.  But  would  he  have  done  this 
for  inconsiderable  things  ?  No,  nor  for  the  souls  of  sinners 
neither,  had  he  not  valued  them  higher  than  he  valued  hea- 
ven and  earth  besides.  This,  therefore,  is  another  thing  by 
which  the  greatness  of  the  soul  is  known. 

6.  The  soul  is  immortal;  it  will  have  a  sensible  being 
for  ever.  None  can  kill  the  soul.  Luke  xii.  4;  Matt.  x.  28. 
If  all  the  angels  in  heaven,  and  all  the  men  on  earth,  should 
lay  all  their  strength  together,  they  cannot  kill  or  annihilate 
one  soul.  No;  I  will  speak  without  fear.  If  it  may  be  said, 
God  cannot  do  what  he  will  not  do ;  then  he  cannot  annihi- 
late the  soul ;  but  notwithstanding  all  his  wrath,  and  the 
vengeance  that  he  will  inflict  on  sinful  souls,  they  yet  shall 
abide  with  sensible  beings,  yet  to  endure,  yet  to  bear  pun- 
ishment. If  any  thing  could  kill  the  soul,  it  would  be 
death ;  but  death  cannot  do  it,  neither  the  first  nor  the  se- 
cond. The  first  cannot;  for  when  Dives  was  slain  as  to  his 
body  by  death,  his  soul  was  found  alive  in  hell — ^^  He  lift 
up  his  eyes  in  hell,  being  in  torment."  Luke  xvi.  22,  23. 

5 


60  THE  GREATNESS  OF  THE  SOUL. 

The  second  death  cannot  do  it,  because  it  is  said  their  worm 
never  dies,  but  is  always  torturing  them  with  his  gnawing. 
Mark  ix.  But  that  could  not  be,  if  time,  or  lying  in  hell- 
fire  for  ever,  could  annihilate  the  soul.  Now  this  also  shows 
the  greatness  of  the  soul,  that  it  is  that  which  has  an  endless 
life,  and  that  will  therefore  have  a  being  endlessly.  It  can- 
not be  said  of  any  angel  but  that  he  is  immortal,  and  so  it 
is  and  ought  to  be  said  of  the  soul.  0  what  a  thing  i-s 
the  soul ! 

The  soul  then  is  immortal,  though  not  eternal.  That  is 
eternal  which  has  neither  beginning  nor  end,  and  therefore 
f  ternal  is  properly  applicable  to  none  but  God ;  hence  he  is 
called  the  "eternal  God.''  Deut.  xxxiii.  27.  Immortal  is 
that  which,  though  it  hath  a  beginning,  yet  hath  no  end ;  it 
cannot  die,  nor  cease  to  be.  And  this  is  the  state  of  the 
soul.  It  cannot  cease  to  have  a  being  when  it  is  once  cre- 
ated; I  mean,  a  living,  sensible  being.  For  I  mean  by 
living,  only  such  a  being  as  distinguishes  it  from  anni- 
hilation, or  incapableness  of  sense  and  feeling.  Hence,  as 
the  rich  man  is  after  death  said  to  "  lift  up  his  eyes  in  hell," 
so  the  beggar  is  said,  when  he  died,  "  to  be  carried  by  the 
angels  into  Abraham's  bosom."  Luke  xvi.  22,  23.  And 
both  these  sayings  must  have  respect  to  the  souls  of  these 
men ;  for  as  for  their  bodies,  we  know  at  present  it  is  other- 
wise with  them.  The  grave  is  their  house,  and  so  must  be 
till  the  trumpet  shall  sound,  and  the  heavens  pass  away  like 
a  scroll. 

Now,  I  say,  the  immortality  of  the  soul  shows  the  great- 
ness of  it,  as  the  eternity  of  God  shows  the  greatness  of  God. 
This  therefore  shows  the  greatness  of  the  soul,  in  that  it  is 
as  to  abiding  so  like  unto  him. 

7.  But  a  word  or  two  more,  and  so  to  conclude  this  head. 
The  Soul ! — why,  it  is  the  soul  that  actuateth  the  body  in  all 
those  things  that  seem  good  and  reasonable,  or  amazingly 
wicked.     True,  the  acts  and  emotions  of  the  soul  are  only 


THE  SOUL  THE  LIFE  OF  THE  BODY.         51 

seen  and  heard  in  the  members  and  motions  of  the  body, 
but  the  body  is  but  a  poor  instrument,  the  soul  is  the  great 
agitator  and  actor.     '^  The  body  without  the  spirit  is  dead.'' 
James  ii.  26.     All  those  famous  arts,  and  works,  and  inven- 
tions of  works,  that  are  done  by  men  under  heaven,  they  are 
all  the  inventions  of  the  Soul ;  and  the  body  as  acting  and 
laboring  therein,  is  but  as  a  tool  that  the  soul  maketh  use 
of  to  bring  his  invention  unto  maturity.  Eccles.  vii.  9.    How 
many  things  have  men  found  out  to  the  amazing  of  one  an- 
other, to  the  wonderment  of  one  another,  to  the  begetting 
of   endless  commendations   of  one  another  in  the  world; 
while  in  the  mean  time  the  Soul,  which  indeed  is  the  true 
inventor  of  all,  is  overlooked,  not  regarded,  but  dragged  up 
and  down  by  every  lust,  and  prostrated  and  made  a  slave  to 
every  silly  and  beastly  thing.     0  the  amazing  darkness  that 
hath  covered  the  face  of  the  hearts  of  the  children  of  men, 
that  they  cannot  deliver  their  soul,  nor  say.  Is  there  not  a 
lie  in  my  right  hand  ?  though  they  are  so  cunning  in  all 
other  matters.  Isa.  xliv.  20.     Take  Man  in  matters  that  are 
abroad,  and  far  from  home,  and  he  is  the  mirror  of  all  the 
world ;  but  take  him  at  home,  and  put  him  upon  things  that 
are  near  him,  I  mean,  that  have  respect  to  the  things  that 
concern  his  soul,  and  then  you  will  find  him  the  greatest 
fool  that  ever  God  made.     But  this  must  not  be  applied  to 
the  soul  simply  as  it  is  Grod's  creature,  but  to  the  soul  sin- 
ful ;  as  it  has  willingly  apostatized  from  Grod,  and  so  suf- 
fered itself  to  be  darkened,  and  that  with  such  thick  and 
stupifying  darkness,  that  it  is  bound  up  and  cannot  see ;  it 
hath  a  napkin  of  sin  bound  so  close  before  its  eyes,  that  it 
is  not  able  of  itself  to  look  at  and  after  those  things  which 
should  be  its  chief  concern,  and  without  which  it  will  be 
most  miserable  for  ever. 

8.  Further,  as  the  soul  is  thus  curious  about  arts  and 
sciences,  and  about  every  excellent  thing  of  this  life,  so  it 
is  capable  of  having  to  do  with  invisibles,  with  angels,  good 


52  THE  GREATNESS  OF  THE  SOUL. 

or  bad,  yea,  with  the  highest  and  supreme  Being,  even  with 
the  holy  Grod  of  heaven.  I  told  you  before  that  God  sought 
the  soul  of  man,  to  have  it  for  his  companion ;  and  now  I  tell 
you  that  the  soul  is  capable  of  communion  with  him,  when 
the  darkness  that  sin  hath  spread  over  its  face  is  removed. 
The  soul  is  an  intelligent  power,  it  can  be  made  to  know  and 
understand  depths,  and  heights,  and  lengths,  and  breadths, 
in  those  high,  sublime,  and  spiritual  mysteries  that  only  God 
can  reveal  and  teach ;  yea,  it  is  capable  of  diving  unuttera- 
bly into  them.  And  herein  is  God,  the  God  of  glory,  much 
delighted  and  pleased — namely,  that  he  hath  made  himself 
a  creature  that  is  capable  of  hearing,  of  knowing,  and  of  un- 
derstanding his  mind  when  opened  and  revealed  to  it. — I 
think  I  may  say,  without  offence  to  God  or  man,  that  one 
reason  why  God  made  the  world  was,  that  he  might  mani- 
fest himself,  not  only  by,  but  to  the  works  which  he  made  j 
but  (I  speak  with  reverence)  how  could  that  be,  if  he  did 
not  also  make  some  of  his  creatures  capable  of  apprehending 
him  in  those  most  high  mysteries  and  methods  in  which  he 
purposed  to  reveal  himself  ?  But  then,  what  are  those  crea- 
tures which  he  hath  made  (unto  whom  when  these  things 
are  shown)  that  are  able  to  take  them  in  and  understand 
them,  and  so  to  improve  them  to  God's  glory,  as  he  hath  or- 
dained and  purposed  they  should,  but  souls  ?  for  none  else  in 
the  visible  world  are  capable  of  doing  this  but  they. — And 
hence  it  is  that  to  them,  and  them  only,  he  beginneth  to 
reveal  himself  in  this  world. — And  hence  it  is  that  they, 
and  they  only,  are  gathered  up  to  him  where  he  is;  for 
they  are  they  that  are  called  the  spirits  of  just  men  made 
perfect.  Heb.  xii.  23.  The  spirit  of  a  beast  goeth  down- 
ward to  the  earth ;  it  is  the  spirit  of  a  man  that  goes  up- 
wards to  God  that  gave  it.  Eccles.  iii.  21  j  xii.  7. — That, 
and  that  only,  is  capable  of  beholding  and  understanding  the 
glorious  visions  of  heaven ;  as  Christ  said,  "  Father,  I  will 
that  those  whom  thou  hast  given  me,  be  with  me  where  I 


CAPABILITY  or  THE  SOUL.  53 

am,  that  they  may  behold  my  glory  which  thou  hast  given 
me ;  for  thou  lovedst  me  before  the  foundation  of  the  world/' 
John  xvii.  24.  And  thus  the  greatness  of  the  soul  is  mani- 
fest. True,  the  body  is  also  gathered  up  into  glory,  but 
not  simply  for  its  own  sake,  or  because  that  is  capable  of 
itself  to  know  and  understand  the  glories  of  its  Maker ;  but 
tha,t  it  has  been  a  companion  with  the  soul  in  this  world,  has 
also  been  its  house,  its  mantle,  its  cabinet  and  tabernacle 
here;  it  has  also  been  that  by  which  the  soul  hath  acted,  in 
which  it  hath  wrought,  and  by  which  its  excellent  appear- 
ances have  been  manifested ;  and  it  shall  also  there  be  its 
co-partner,  and  sharer  in  its  glory.  Wherefore,  as  the  body 
here  did  partake  of  the  soul's  excellences,  and  was  also  con- 
formed to  its  spiritual  and  regenerate  principles,  so  it  shall 
be  hereafter  a  partaker  of  that  glory  with  which  the  soul 
shall  be  filled,  and  also  be  made  suitable  by  that  glory  to 
become  a  partaker  and  co-partner  with  it  of  the  eternal  ex- 
cellences which  heaven  will  put  upon  it.  In  this  world  it 
is  a  gracious  soul  (I  speak  now  of  the  regenerate),  and  in 
that  world  it  shall  be  a  glorious  one ;  in  this  world  the  body 
was  conformable  to  the  soul  as  it  was  gracious,  and  in  that 
world  it  shall  be  conformable  to  it  as  it  is  glorious ;  con- 
formable, I  say,  by  partaking  of  that  glory  which  the  soul 
shall  then  partake  of;  yea,  it  shall  also  have  an  additional 
glory,  to  adorn,  and  make  it  yet  the  more  capable  of  being 
serviceable  to  it  and  with  it,  in  its  great  acts  before  God  in 
eternal  glory. 

0  what  great  things  are  the  souls  of  the  sons  of  men  ! 

9.  But  again,  as  the  soul  is  thus  capable  of  enjoying  God 
in  glory,  and  of  prying  into  these  mysteries  that  are  in  him, 
so  it  is  capable  with  great  profundity  to  dive  into  the  mys- 
terious depths  of  hell.  Hell  is  a  place  and  state  utterly 
unknown  to  any  in  this  visible  world,  excepting  the  souls 
of  men ;  nor  shall  any  for  ever  be  capable  of  understanding 
the  miseries  thereof,  but  souls  and  fallen  angels.     Now  I 

5* 


64  THE  GREATNESS  OF  THE  SOUL. 

think,  as  the  joys  of  heaven  stand  not  only  in  speculation, 
or  in  beholding  of  glory,  but  in  a  sensible  enjoyment  and 
unspeakable  pleasure  which  these  glories  will  yield  to  the 
soul  (Psalm  xv.  11),  so  the  torments  of  hell  will  not  stand 
in  the  present  lashes  and  strokes  with  which  by  the  flames 
of  eternal  fire  God  will  scourge  the  ungodly;  but  the  tor- 
ments of  hell  stand  much,  if  not  in  the  greatest  part  of  them, 
in  those  deep  thoughts  and  apprehensions  which  souls  in  the 
next  world  will  have  of  the  nature  and  occasions  of  sin,  of 
G-od,  and  of  separation  from  him ;  of  the  eternity  of  those 
miseries,  and  of  the  utter  impossibility  of  their  help,  ease, 
or  deliverance  for  ever.  0,  damned  souls  will  have  thoughts 
that  will  clash  with  glory,  clash  with  justice,  clash  with  law, 
clash  with  itself,  clash  with  hell,  and  with  the  everlasting- 
ness  of  misery ;  but  the  point,  the  edge,  and  the  poison  of 
all  these  thoughts  will  still  be  galling,  and  dropping  their 
I  stings  into  the  sore,  wounded,  and  fretted  place,  which  is 
"■^  the  conscience;  though  not  the  conscience  only;  for  I  may 
say  of  the  souls  in  hell,  that  they  all  over  are  but  one  wound, 
one  sore.  Miseries  as  well  as  mercies  sharpen  and  make 
quick  the  apprehensions  of  the  soul.  Behold  Spira  in  his 
book,  Cain  in  his  guilt,  and  Saul  with  the  witch  of  Endor, 
and  you  shall  see  men  ripened,  men  enlarged  and  greatened 
in  their  fancies,  imaginations,  and  apprehensions,  though 
not  about  God,  and  heaven,  and  glory,  yet  about  their  loss, 
their  misery,  their  woe,  and  their  hells.  Isa.  xxxiii.  1-4; 
Psalm  1.  3;  Rev.  xiv.  10;  Mark  ix.  44,  46. 

10.  Nor  doth  their  ability  to  bear  (if  it  be  proper  to  say 
they  bear)  those  griefs  which  there  for  ever  they  shall 
endure,  a  little  demonstrate  their  greatness.  Everlasting 
burning,  devouring  fire,  perpetual  pains,  gnawing  worms, 
utter  darkness,  and  the  ireful  words,  face,  and  strokes  of 
divine  and  infinite  justice,  will  not,  cannot  make  this  soul 
extinct,  as  I  said  before.  I  think  it  is  not  so  proper  to  say 
the  soul  that  is  damned  for  sin  doth  bear  these  things,  as 


THE  SOUL  AND  BODY  IN  HELL.  55 

to  say  it  doth  ever  sink  under  them ;  and  therefore  their 
place  of  torment  is  called  the  bottomless  pit,  because  they 
are  ever  sinking,  and  shall  never  come  there  where  they 
will  find  any  stay.  Yet  they  live,  under  wrath,  but  only 
so  as  to  be  sensible  of  it,  as  to  smart  and  be  in  perpetual 
anguish  by  reason  of  the  intolerableness  of  their  burden. 
But  doth  not  their  thus  living,  abiding,  and  retaining  a 
being  (or  what  you  will  call  it),  demonstrate  the  greatness 
and  might  of  the  soul  ?  Alas !  heaven  and  earth  are  short 
of  this  greatness,  for  these,  though  under  less  judgment  by 
far,  do  fade  and  wax  old  like  a  moth-eaten  garment,  and  in 
their  time  will  vanish  away  to  nothing.  Heb.  i.  10-12. 

Also  we  see  how  quickly  the  body,  when  the  soul  is 
under  a  fear  of  the  rebukes  of  justice,  how  soon,  I  say,  it 
wastes,  moulders  away,  and  crumbles  into  the  grave;  but 
the  soul  is  yet  strong,  and  abides  sensible,  to  be  dealt  with 
for  sin  by  everlasting  burnings. 

11.  The  soul  by  Grod's  ordinance  (Heb.  ix.  27),  while 
this  world  lasts,  has  a  time  appointed  it  to  forsake  and 
leave  the  body  to  be  turned  again  to  the  dust  as  it  was,  and 
this  separation  is  made  by  death.  Therefore  the  body  must 
cease  for  a  time  to  have  sense,  or  life,  or  motion ;  and  a 
little  thing  brings  it  now  into  this  state.  But  in  the  next 
world  the  wicked  shall  partake  of  none  of  this;  for  the 
body  and  the  soul  being  at  the  resurrection  rejoined,  this 
death  that  once  did  rend  them  asunder  is  for  ever  over- 
come and  extinct;  so  that  these  two  which  lived  in  sin 
must  for  ever  be  yoked  together  in  hell.  Now  there  the 
soul  being  joined  to  the  body,  and  death,  which  before  did* 
separate  them,  being  utterly  taken  away,  the  soul  retains  not 
only  its  own  being,  but  also  continueth  the  body  to  be,  and 
to  suffer  sensibly  the  pains  of  hell  without  those  decays  that 
it  used  to  sustain. 

And  the  reason  why  this  death  shall  then  be  taken  away 
is,  because  justice  in  its  bestowing  its  rewards  for  trans- 


56  THE  GREATNESS  OF  THE  SOUL. 

gressions  may  not  be  interrupted  (Matt.  x.  28),  but  that 
body  and  soul,  as  they  lived  and  acted  in  sin  together,  might 
be  destroyed  for  sin  in  hell  together  (Luke  xii.  5) ;  de- 
stroyed, I  say,  but  with  such  a  destruction  as  though  it  is 
everlasting,  will  not  put  a  period  to  their  sensibly  suflfering 
the  vengeance  of  eternal  fire.  2  Thess.  i.  8,  9. 

This  death,  therefore,  though  that  also  be  the  wages  of 
sin,  would  now,  were  it  sufi'ered  to  continue,  be  a  hindrance 
to  the  making  known  fully  the  wrath  of  Grod,  and  also  the 
created  power  and  might  of  the  soul.  1.  It  would  hinder 
the  making  known  the  wrath  of  Grod ;  for  it  would  take  the 
body  out  of  the  way,  and  make  it  incapable  of  sensible  suf- 
fering for  sin,  and  so,  removing  one  of  the  objects  of  ven- 
geance, the  power  of  God's  wrath  would  be  so  far  undis- 
covered. 2.  It  would  also  hinder  the  manifestation  of  the 
power  and  might  of  the  soul,  which  are  discovered  much  by 
its  abiding  to  retain  its  own  being,  while  the  wrath  of  God 
is  grappling  with  it,  and  more  by  its  continuing  to  the  body 
a  sensible  being  with  itself. 

Death,  therefore,  must  now  be  removed,  that  the  soul 
may  be  made  the  object  of  wrath  without  molestation  or 
interruption.  That  the  soul,  did  I  say?  yea,  that  soul  and 
body  both,  might  be  so.  Death  would  now  be  a  favor, 
though  once  the  fruit  of  sin,  and  also  the  wages  thereof, 
might  it  now  be  sufi'ered  to  continue,  because  it  would  ease 
the  soul  of  some  of  its  burden ;  for  a  tormented  body  cannot 
but  be  a  burden  to  a  spirit,  and  so  the  wise  man  insinuates 
when  he  says,  ''The  spirit  of  a  man  will  sustain  his  in- 
firmity;" that  is,  bear  up  under  it,  but  yet  so  as  that  it  feels 
it  a  burden.  We  see  daily,  because  of  the  sympathy  that  is 
between  body  and  soul,  how  one  is  burdened  if  the  other  be 
grieved.  A  sick  body  is  a  burden  to  the  soul,  and  a 
wounded  spirit  is  a  burden  to  the  body;  "a  wounded  spirit 
who  can  bear?"  Now  death  must  not  remove  this  burden; 
but  the  soul  must   have   the   body  for  a  burden,  and  the 


BURDEN  UPON  THE  SOUL.  57 

body  must  have  the  soul  for  a  burden,  and  both  must  have 
the  wrath  of  God  for  a  burden.  Oh,  therefore,  here  will  be 
burden  upon  burden,  and  all  upon  the  soul,  for  the  soul  will 
be  the  chief  seat  of  this  burden.  But  thus  much  to  show 
you  the  greatness  of  the  soul. 


CHAPTER  lY. 

WHAT   THE   LOSS   OF   THE    SOUL   IS. 

I  SHALL  now  come  to  tlie  third  thing  which  was  pro- 
pounded to  be  spoken  of,  and  that  is,  to  show  you  what  we 
are  to  understand  by  losing  the  soul,  or  what  the  loss  of  the 
Boul  is.    "  What  shall  a  man  give  in  exchange  for  his  soul?'' 

First,  The  loss  of  the  Soul  is  a  loss,  in  the  nature  of  it, 
PECULIAR  TO  ITSELF.  There  is  no  such  loss  as  to  the  nature 
of  it,  as  is  the  loss  of  the  soul,  for  he  that  hath  lost  his  soul, 
has  lost  himself.  In  all  other  losses  it  is  possible  for  a  man 
to  save  himself,  but  he  that  loseth  his  soul,  loseth  himself 
— "For  what  is  a  man  advantaged,  if  he  gain  the  whole 
world,  and  lose  himself?''  Luke  ix.  25.  Wherefore,  the 
loss  of  the  soul  is  a  loss  that  cannot  be  paralleled.  He  that 
loseth  himself  loseth  his  all,  his  lasting  all,  for  himself  is  his 
all,  his  all  in  the  most  comprehensive  sense.  What  matter- 
eth  it  what  a  man  gets,  if  by  the  getting  thereof  he  loseth 
himself?  Suppose  a  man  goeth  to  the  Indies  for  gold,  and 
he  loadeth  his  ship  therewith,  but  at  his  return,  that  sea  that 
carried  him  thither  swallows  him  up — now  what  has  he  got  ? 
Yet  this  is  but  a  lean  similitude  with  reference  to  the  matter 
in  hand — namely,  to  set  forth  the  loss  of  the  soul.  Sup- 
pose a  man  that  has  been  at  the  Indies  for  gold,  should  at 
his  return  himself  be  taken  by  them  of  Algiers,  and  there 
made  a  slave,  and  there  be  hunger-bit,  and  beaten  till  his 
bones  are  broken,  what  has  he  got  ?  what  is  he  advantaged 
by  his  rich  adventure  ?  Perhaps  you  will  say,  he  has  got 
gold  enough  to  obtain  his  ransom.  Indeed  this  may  be,  and 
therefore  no  similitude  can  be  found  that  can  fully  exem- 
plify the  matter,  "  for  what  shall  a  man  give  in  exchange 
(58) 


ITS  LOSS  LIKE  NO  OTHER  LOSS.  69 

for  his  soul?''  It  is  a  loss  that  stands  by  itself,  there  is  not 
another  like  it,  or  to  which  it  may  be  compared ;  it  is  only 
like  itself,  it  is  singular,  it  is  the  chief  of  all  losses,  the 
highest,  the  greatest  loss.  "  For  what  shall  a  man  give  in- 
exchange  for  his  soul?''  A  man  may  lose  his  wife,  his 
children,  his  estate,  his  liberty,  and  his  life,  and  have  all 
made  up  again,  and  have  all  restored  with  advantage,  and 
may  therefore,  notwithstanding  all  these  losses,  be  far 
enough  off  from  losing  himself  (Luke  xiv.  25 ;  Mark  viii. 
35),  for  he  may  lose  his  life,  and  save  it;  yea,  sometimes 
the  only  way  to  save  that,  is  to  lose  it ;  but  when  a  man  has 
lost  himself,  his  soul,  then  all  is  gone  to  all  intents  and  pur- 
poses. There  is  no  word  says,  he  that  loses  his  soul  shall 
save  it;  but,  contrariwise,  the  text  supposeth  that  a  man 
has  lost  his  soul,  and  then  demands  if  any  can  answer  it — 
'^  What  shall  a  man  give  in  exchange  for  his  soul?''  All, 
then,  that  he  gains  that  loseth  his  soul  is  only  this,  he  has 
gained  a  loss,  he  has  purchased  the  loss  of  losses,  he  has 
nothing  left  him  now  but  his  loss,  but  the  loss  of  himself, 
of  his  whole  self !  He  that  loseth  his  life  for  Christ  shall 
save  it ;  but  he  that  loseth  himself  for  sin,  and  for  the  world, 
shall  lose  himself  to  perfection  of  loss ;  he  has  lost  himself, 
and  there  is  the  full  point. 

There  are  several  things  fall  under  this  fii'st  head,  upon 
which  I  would  touch  a  little. 

1.  He  that  has  lost  his  soul,  has  lost  himself.  Now  he 
that  has  lost  himself,  is  no  more  at  his  ow7i  disposal.  While  "f- 
a  man  enjoys  himself,  he  is  at  his  own  disposal.  A  single  • 
man,  a  free  man,  a  rich  man,  a  poor  man,  any  man  that  en- 
joys himself,  is  at  his  own  disposal.  I  speak  after  the  man- 
ner of  men.  But  he  that  has  lost  himself  is  not  at  his  own 
disposal.  He  is,  as  I  may  say,  now  out  of  his  own  hands; 
he  has  lost  himself,  his  soul-self,  his  ownself,  his  whole  self, 
by  sin,  and  wrath  and  hell  have  found  him;  he  is  therefore 
now  no  more  at  his  own  disposal,  but  at  the  disposal  of  jus- 


60  THE  GREATNESS  OF  THE  SOUL. 

tice,  of  wrathj  and  hell;  he  is  committed  to  prison,  to  hell- 
prison,  there  to  abide,  not  at  pleasure,  not  as  long  and  as 
little  timo  as  he  will,  but  the  term  appointed  by  his  judge; 
nor  may  he  there  choose  his  own  affliction,  neither  for  man- 
ner, measure,  nor  continuance.     It  is  God  that  will  spread 
the  fire  and  brimstone  under  him.    It  is  God  that  will  pile  up 
wrath  upon  him,  and  it  is  God  himself  that  will  blow  the 
fire.     "  And  the  breath  of  the  Lord,  like  a  stream  of  brim- 
stone,  doth  kindle  it."  Isaiah  xxx.  33.     And  thus  it  is 
manifest  that  he  that  has  lost  himself,  his  soul  is  no  more  at 
his  own  disposal,  but  at  the  disposal  of  them  that  find  him. 
2.  Again,  as  he  that  hath  lost  himself  is  not  at  his  own 
disposal,  so  neither  is  he   at  liberty  to  dispose  of  2vhat  he 
has;  for  the  man  that  has  lost  himself  has  something  yet  of 
his  own.     The  text  implies  that  his  soul  is  his  when  lost, 
yea,  when  that  and  his  all,  himself,  is  lost ;  but  as  he  can- 
not dispose  of  himself,  so  he  cannot  dispose  of  what  he  hath. 
Let  me  take  leave  to  make  out  my  meaning.     If  he  that  is 
lost,  that  has  lost  himself,  has  not,  notwithstanding,  some- 
thing that  in  some  sense  may  be  called  his  own,  then  he 
that  is  lost  has  nothing.     The  man  that  is  in  hell,  has  yet  the 
powers,  the  senses,  and  passions  of  his  soul ;  for  not  he  nor 
his  soul  must  be  thought  to  be  stripped  of  these ;  for  then 
he  would  be  lower  than  the  brute;  but  yet  all  these  since 
he  is  there,  are  by  God  employed  against  himself;  or,  if 
you  will,  the  point  of  this  man's  sword  is  turned  against  his 
own  heart,  and  made  to  pierce  his  own  liver. 

The  soul  by  being  in  hell  loseth  nothing  of  its  aptness  to 
think,  its  quickness  to  pierce,  to  pry,  and  to  understand; 
nay,  hell  has  ripened  it  in  all  these  things;  but,  I  say,  the 
soul  with  its  improvements  as  to  these,  or  any  thing  else,  is 
not  in  the  hand  of  him  that  hath  lost  himself  to  manage  for 
his  own  advantage,  but  in  the  hand,  and  in  the  power,  and  to 
be  disposed  of  as  is  thought  meet  by  him  into  whose  reveng- 
ing hand  by  sin  he  has  delivered  himself — namely,  in  the 


THE  LOST  SOUL  ITS  OWN  TORMENTOR.  61 

hand  of  God.  So,  then,  God  now  has  the  victory,  and  dis- 
poseth  of  all  the  powers,  senses,  and  passions  of  the  soul  for 
the  chastising  of  him  that  has  lost  himself.  Now  the  un- 
derstanding is  only  employed  about  the  apprehending  of 
such  things  as  will  be  like  daggers  at  the  heart — ^namely, 
about  justice,  sin,  hell,  and  eternity,  to  grieve  and  break  the 
spirit  of  the  damned;  yea,  to  break,  and  to  tear  the  soul  in 
pieces.  The  depths  of  sin  which  the  man  has  loved,  the 
good  nature  of  God  whom  the  man  has  hated,  the  blessings 
of  eternity  which  the  soul  has  despised,  shall  now  be  under- 
stood by  him  more  than  ever,  but  yet  so  only  as  to  increase 
grief  and  sorrow,  by  employing  the  good  and  the  evil  of  the 
things  understood,  to  the  greater  wounding  of  the  spirit. 
Wherefore  now,  every  touch  that  the  understanding  shall 
give  to  the  memory  will  be  as  a  touch  of  a  red-hot  iron,  or 
like  a  draught  of  scalding  lead  poured  down  the  throat. 
The  memory  also  letteth  these  things  down  upon  the  con- 
science with  no  less  terror  and  perplexity.  And  now  the 
fancy  or  imagination  doth  start  and  stare  like  a  man  by  fears 
bereft  of  wits,  and  doth  exercise  itself,  or  rather  is  exercised 
by  the  hand  of  revenging  justice,  so  about  the  breadth  and 
depth  of  present  and  future  punishments,  as  to  lay  the  soul 
as  on  a  burning  rack.  Now  also  the  judgment,  as  with  a 
mighty  maul,  driveth  down  the  soul  in  the  sense  and  pangs 
of  everlasting  misery  into  that  pit  that  has  no  bottom;  yea, 
it  turneth  again,  and,  as  with  a  hammer,  it  riveteth  every 
fearful  thought  and  apprehension  of  the  soul  so  fast  that  it 
can  never  be  loosed  again  for  ever  and  ever.  Alas !  now 
the  conscience  can  sleep,  be  dull,  be  misled,  or  flattered  no 
longer:  no,  it  must  now  cry  out;  understanding  will  make 
it,  memory  will  make  it,  fancy  or  imagination  will  make  it. 
Now,  I  say,  it  will  cry  out  of  sin,  of  justice,  and  of  the  ter- 
ribleness  of  the  punishment  that  hath  swallowed  him  up 
that  hath  lost  himself.  Here  will  be  no  forgetfulness ;  yet 
nothing  shall  be  thought  on  but  that  which   will  wound 

0 


62  THE  GREATNESS  OF  THE  SOUL. 

and  kill;  here  will  be  no  time,  cause,  or  means  for  diver- 
sion ;  all  will  stick  and  gnaw  like  a  viper.  Now  the  me- 
mory will  go  out  to  where  sin  was  heretofore  committed,  it 
will  also  go  out  to  the  word  that  did  forbid  it.  The  under- 
standing also,  and  the  judgment  too,  will  now  consider  of 
the  pretended  necessity  that  the  man  had  to  break  the  com- 
mandments of  Grod,  and  of  the  seasonableness  of  the  cautions 
and  of  the  convictions  which  were  given  him  to  forbear,  by 
all  which  more  load  will  be  laid  upon  him  that  has  lost 
himself.  For  here  all  the  powers,  senses,  and  passions  of  the 
soul  must  be  made  self-burners,  self-tormentors,  self-execu- 
tioners, by  the  just  judgment  of  Grod.  Also  all  that  the  will 
shall  do  in  this  place  shall  be  but  to  wish  for  ease ;  but  the 
wish  shall  be  such  as  shall  only  seem  to  lift  up;  for  the 
cable-rope  of  despair  shall  with  violence  pull  him  down 
again.  The  will  indeed  will  wish  for  ease,  and  so  will  the 
mind,  &c.,  but  all  these  wishers  will  by  wishing  arrive  to  no 
more  advantage  but  to  make  despair,  which  is  the  most 
twinging  stripe  of  hell,  to  cut  yet  deeper  into  the  whole  soul 
of  him  that  has  lost  himself;  wherefore,  after  all  that  can 
be  wished  for,  they  return  again  to  their  burning  chair, 
where  they  sit  and  bewail  their  misery. 

Thus  will  all  the  powers,  senses,  and  passions  of  the  soul 
of  him  that  has  lost  himself,  be  out  of  his  own  power  to  dis- 
pose of  for  his  advantage,  and  will  be  only  in  the  hand  and 
under  the  management  of  the  revenging  justice  of  G-od. 
And  herein  will  that  state  of  the  damned  be  worse  than  it 
is  now  with  the  fallen  angels ;  for  though  the  fallen  angels 
are  now  cast  down  to  hell,  in  chains,  and  sure  in  themselves 
at  last  to  partake  of  eternal  judgment,  yet  at  present 
(Job  i.  7;  ii.  2)  they  are  not  so  bound  up  as  the  damned 
sinners  shall  be;  for  notwithstanding  their  chains,  and  their 
being  the  prisoners  of  the  horrible  hells,  yet  they  have  a 
kind  of  liberty  granted  them,  and  that  liberty  will  last  till 
the  time  appointed,  to  tempt,  to  plot,  to  contrive,  and  invent 


FIXED  MISERY  OF  THE  LOST.  63 

their  mischiefs  against  the  Son  of  Grod  and  his.  And 
though  Satan  knows  that  this  at  last  will  work  for  his  future 
condemnation,  yet  at  present  he  finds  it  some  diversion  to 
his  trembling  mind,  and  obtains,  through  so  busily  employ- 
ing himself  against  the  gospel  and  its  professors,  something 
to  sport  and  refresh  himself  withal;  yea,  and  doth  procure 
to  himself  some  small  crumbs  of  minutes  of  forgetfulness  of 
his  own  present  misery,  and  of  the  judgment  that  is  yet  to 
pass  upon  him.  But  this  privilege  will  then  be  denied  to  him 
that  has  lost  himself;  there  will  be  no  cause  nor  matter  for 
diversion ;  there  it  will,  as  in  the  old  world,  rain  day  and 
night  fire  and  brimstone  from  the  Lord  out  of  heaven  upon 
them  (Rev.  xiv.  10,  11);  misery  is  fixed ;  the  worm  will 
be  always  sucking,  and  gnawing  their  soul;  also,  as  I  have 
said  afore,  all  the  powers,  senses,  and  passions  of  the  soul 
will  throw  their  darts  inwards,  (yea,  of  Grod  will  be  made  to 
do  it),  to  the  utter,  unspeakable,  and  endless  torment  of  him 
that  has  lost  himself.     Again, 

3.  All  therefore  that  he  that  has  lost  himself  can  do  is, 
to  sit  down  hy  the  loss.  Do  I  say,  he  can  do  this  ? — oh ! 
if  that  could  be,  it  would  be  to  such  a  mercy.  I  must 
therefore  here  correct  myself, — that  he  cannot  do;  for  to  sit 
down  by  the  loss  implies  a  patient  enduring;  but  there 
will  be  no  such  grace  as  patience  in  hell  with  him  that  has 
lost  himself;  here  will  also  want  a  bottom  for  patience — 
namely,  the  providence  of  Grod ;  for  a  providence  of  Grod, 
though  never  so  dismal,  is  a  bottom  for  patience  to  the 
afflicted ;  but  men  go  not  to  hell  by  providence,  but  by  sin. 
Now  sin  being  the  cause,  other  effects  are  wrought;  for 
they  that  go  to  hell,  and  that  there  miserably  perish,  shall 
never  say  it  was  Grod  by  his  providence  that  brought  them 
thither,  and  so  shall  not  have  that  on  which  to  lean  and 
stay  themselves. 

They  shall  justify  God,  and  lay  the  fault  upon  them- 
selves, concluding  that  it  was  sin  with  which  their   souls 


6-i  THE  GREATNESS  OF  THE  SOUL. 

did  voluntarily  work;  yea,  which  their  souls  did  suck  in 
as  sweet  milk,  that  is  the  cause  of  this  their  torment.  Now 
this  will  work  after  another  manner,  and  will  produce  quite 
another  thing  than  patience,  or  a  patient  enduring  of  their 
torment;  for  their  seeing  that  they  are  not  only  lost,  but 
have  lost  themselves,  and  that  against  the  ordinary  means 
that  of  God  was  provided  to  prevent  that  loss ;  yea,  when 
they  shall  see  what  a  base  thing  sin  is,  how  it  is  the  very 
worst  of  things,  and  that  which  also  makes  all  things  bad, 
and  that  for  the  sake  of  that  they  have  lost  themselves,  this 
will  make  them  fret,  and  gnash,  and  gnaw  themselves  with 
anger;  this  will  set  all  the  passions  of  the  soul,  save  love 
(for  that  I  think  will  be  stark  dead),  all  in  a  rage,  all  in  a 
self-tormenting  fire.  You  know  there  is  nothing  that  will 
sooner  put  a  man  into,  and  maintain  his  rage  against 
himself,  than  will  a  full  conviction  in  his  conscience  that 
by  his  own  folly  only,  and  that  against  caution,  and  counsel, 
and  reason  to  the  contrary,  he  hath  brought  himself  into  ex- 
treme distress  and  misery.  But  how  much  more  will  it  make 
this  fire  burn,  when  he  shall  see  all  this  is  come  upon  him  for 
a  toy,  for  a  bauble,  for  a  thing  that  is  worse  than  nothing ! 
Why,  this  is  the  case  with  him  that  has  lost  himself; 
and  therefore  he  cannot  sit  down  by  the  loss,  cannot  be  at 
quiet  under  the  sense  of  his  loss.  For  sharply  and  most 
piercingly,  considering  the  loss  of  himself,  and  the  cause 
thereof,  which  is  sin,  he  falls  to  tearing  himself  in  pieces 
with  thoughts  as  hot  as  the  coals  of  juniper,  and  to  gnashing 
upon  himself  for  this.  Also  the  divine  wisdom  and  justice 
of  God  helpeth  on  this  self-tormenter  in  his  self-tormenting 
work,  by  holding  the  justice  of  the  law  against  which  he 
has  ofiended,  and  the  unreasonableness  of  such  offence,  con- 
tinually before  his  face.  For  if  to  an  enlightened  man  who 
is  in  the  door  of  hope,  the  sight  of  all  past  evil  practices  will 
work  in  him  vexation  of  spirit  to  see  what  a  fool  he  was 
(Eccl.  i.  14) ;  how  can  it  but  be  to  them  that  go  to  hell  a 


THE  LOSS  OP  THE  SOUL  A  DOUBLE  LOSS.       65 

vexation  only  to  understand  the  report,  the  report  that  God 
did  give  them  of  sin,  of  his  grace,  of  hell,  and  of  everlasting 
damnation  (Isa.  xxviii.  19),  and  yet  that  they  should  be 
such  fools  to  go  thither.  But  to  pursue  this  head  no  further, 
I  will  come  now  to  the  next  thing. 

Secondljjj  As  the  loss  of  the  soul  is,  in  the  nature  of  the 
loss,  a  loss  peculiar  to  itself,  so  the  loss  of  the  soul  is  a 
DOUBLE  loss ;  it  is,  I  say,  a  loss  that  is  double,  a  loss  both  by 
man  and  God ;  man  has  lost  it,  and  by  that  loss  has  lost 
himself;  God  has  lost  it,  and  by  that  loss  it  is  cast  away. 
And  to  make  this  a  little  plainer  unto  you;  I  suppose  it 
will  be  readily  granted  that  men  do  lose  their  souls.  But 
now  how  doth  God  lose  them  ?  The  soul  is  God's  as  well  as 
man's  (Jer.  xxxviii.  16 ;  Ezek.  xviii.  4) ;  man's,  because  it 
is  of  himself;  God's,  because  it  is  his  creature;  God  has 
made  us  this  soul,  and  hence  it  is  that  all  souls  are  his. 

Now  the  loss  of  the  soul  doth  not  only  stand  in  the  sin 
of  man,  but  in  the  justice  of  God.  Hence  he  says,  ^^  What 
is  a  man  advantaged,  if  he  gain  the  whole  world,  and  lose 
himself,  or  be  cast  away?"  Luke  ix.  25.  Now  this  last 
clause,  "  or  be  cast  away,"  is  not  spoken  to  show  what  he 
that  has  lost  his  soul  has  done  (though  a  man  may  also  be 
said  to  cast  away  himself),  but  to  show  what  God  will  do  to 
those  that  have  lost  themselves,  what  God  will  add  to  that 
loss.  God  will  not  cast  away  a  righteous  man,  but  God  will 
cast  away  the  wicked  (Job  viii.  20 ;  Matt.  xiii.  48),  such  a 
wicked  one  as  by  the  text  is  under  our  consideration.  This, 
then,  is  that  which  God  will  add,  and  so  make  the  sad  state. 
of  them  that  lose  themselves  double.  The  man  for  sin  has 
lost  himself,  and  God  by  justice  will  cast  him  away ;  ac- 
cording to  that  saying  of  Abigail  to  David — "  The  soul  of 
my  Lord,"  said  she,  ^'  shall  be  bound  in  the  bundle  of  life 
with  the  Lord  thy  God;  and  the  souls  of  thine  enemies, 
them  shall  he  sling  out,  as  out  of  the  middle  of  a  sling." 
1  Sam.  XXV.  29.     So  that  here  is  God's  hand  as  well  as 

6* 


66  THE  GREATNESS  OF  THE  SOUL. 

man's ;  man's  by  sin,  and  G-od's  by  justice.  ^^God  shall  cast 
them  away;"  wherefore  in  the  text  above  mentioned  he  doth 
not  say,  "or  cast  away  himself,''  as  meaning  the  act  of  the 
man  whose  soul  is  lost;  but,  "or  be  cast  away,"  supposing 
a  second  person  joining  with  the  man  himself  in  the  making 
up  of  the  greatness  of  the  loss  of  the  soul — ^namely,  G-od 
himself,  who  will  verily  cast  away  that  man  who  has  lost 
himself.  God  shall  cast  them  away — that  is,  exclude  them 
from  his  favor  or  protection,  and  deliver  them  up  to  the  due 
reward  of  their  deeds !  He  shall  shut  them  out  of  hia 
heaven,  and  deliver  them  up  to  their  hell;  he  shall  deny 
them  a  share  in  his  glory,  and  shall  leave  them  to  their  own 
shame ;  he  shall  deny  them  a  portion  in  his  peace,  and 
shall  deliver  them  up  to  the  torments  of  the  devil,  and  of 
their  own  guilty  consciences ;  he  shall  cast  them  out  of  his 
affection,  pity,  and  compassion,  and  shall  leave  them  to  the 
flames  that  they  by  sin  have  kindled,  and  to  the  worm,  or 
biting  cockatrice,  that  they  themselves  have  hatched,  nursed, 
and  nourished  in  their  bosoms.  And  this  will  make  their 
loss  double,  and  so  a  loss  that  is  loss  to  the  uttermost,  a  loss 
above  every  loss.  A  man  may  cast  away  himself,  and  not 
be  cast  away  of  God ;  a  man  may  be  cast  away  by  others, 
and  not  be  cast  away  of  God ;  yea,  what  way  soever  a  man 
be  cast  away,  if  he  be  not  cast  away  for  sin,  he  is  safe,  he 
is  yet  sound,  and  in  a  sure  hand.  But  for  a  man  so  to  lose 
himself  as  by  that  loss  to  provoke  God  to  cast  him  away 
too,  this  is  fearful. 

The  casting  away,  then,  mentioned  in  Luke  is  a  casting 
away  by  the  hand  of  God,  by  the  revenging  hand  of  God; 
and  it  supposeth  two  things — 1.  God's  abhorrence  of  such  a 
soul.  2.  God's  just  repaying  it  for  its  wickedness  by  way 
of  retaliation. 

1.  It  supposeth  God's  abhorrence  of  the  soul.  That 
which  we  abhor,  that  we  cast  from  us,  and  put  out  of 
our  favor  and  respect  with  disdain,  and  a  loathing  thereof. 


THE  LOST  SOUL  CAST  AWAY  FROM  GOD.  67 

So  when  God  teacheth  Israel  to  loath  and  abhor  their  idols, 
lie  bids  them  "  to  cast  away  their  very  covering,  as  a  stinking 
and  menstruous  cloth,  and  to  say  unto  it,  Get  you  hence.'' 
Isa.  XXX.  22.  ^<  He  shall  gather  the  good  into  vessels,  and 
cast  the  bad  away.''  Matt.  xiii.  48 ;  xxv.  41.  *^  Cast  them  out/' 
he  says,  ^^  of  my  presence."  Well,  but  whither  must  they  go  ? 
The  answer  is,  Into  hell,  "  into  utter  darkness,''  "  into  the  fire 
that  is  prepared  for  the  devil  and  his  angels."  Wherefore,  to 
be  cast  away  of  God,  it  showeth  unto  us  God's  abhorrence 
of  such  souls,  and  how  vile  and  loathsome  such  are  in  his 
divine  eyes.  And  the  similitude  of  Abigail's  sling,  men- 
tioned before,  doth  yet  further  show  us  the  greatness  of  this 
abhorrence — "The  souls  of  thine  enemies,"  said  she,  "God 
shall  sling  out,  as  out  of  the  middle  of  a  sling."  When  a 
man  casts  a  stone  away  with  a  sling,  then  he  casteth  it  fur- 
thest from  him,  for  with  a  sling  he  can  cast  a  stone  further 
than  by  his  hand.  "And  he,"  saith  the  text,  "shall  cast 
them  away  as  with  a  sling."  But  that  is  not  all,  neither; 
for  it  is  not  only  said  that  he  shall  sling  away  their  souls, 
but  that  he  shall  sling  them  away  as  "  out  of  the  middle  of 
a  sling."  When  a  stone  is  placed  to  be  cast  away  just  in 
the  middle  of  a  sling,  then  doth  the  slinger  cast  it  furthest 
of  all.  Now  God  is  the  slinger,  abhorrence  is  his  sling,  the 
lost  soul  is  the  stone,  and  it  is  placed  in  the  very  middle  of 
the  sling,  and  is  from  thence  cast  away.  And  therefore  it 
is  said  again  that  "  such  shall  go  into  utter,  outer  darkness" 
— that  is,  furthest  off  of  all.  This,  therefore,  shows  us  how 
God  abhors  that  man,  that  for  sin  has  lost  himself.  And. 
well  he  may;  for  such  an  one  has  not  only  polluted  and  de- 
filed himself  with  sin  (and  that  is  the  most  offensive  thing 
to  God  under  heaven),  but  he  has  abused  the  handiwork  of 
God.  The  soul,  as  I  said  before,  is  the  workmanship  of 
God,  yea,  the  top-piece  that  he  hath  made  in  all  the  visible 
world ;  also  he  made  it  for  to  be  delighted  with  it,  and  to 
admit  it  into  communion  with  himself.     Now  for  man  thus 


68  THE  GREATNESS  OF  THE  SOUL. 

to  abuse  God;  for  a  man  to  take  his  soul,  which  is  God's, 
and  prostrate  it  to  sin,  to  the  world,  to  the  devil,  and  every 
beastly  lust,  flat  against  the  command  of  God,  and  notwith- 
standing the  soul  was  also  his,  this  is  horrible,  and  calls 
aloud  upon  that  God  whose  soul  this  is,  to  abhor,  and  to 
show,  by  all  means  possible,  his  abhorrence  of  such  an  one. 

2.  As  this  casting  of  them  away  supposeth  God's  abhor- 
rence of  them,  so  it  supposeth  God's  just  repaying  them  for 
their  wickedness  by  way  of  retaliation. 

God  all  the  time  of  the  exercise  of  his  long-suffering  and 
forbearance  towards  them  did  call  upon  them,  wait  upon 
them,  send  after  them  by  his  messengers,  to  turn  them  from 
their  evil  ways;  but  ^Hhey  despised,  they  mocked,  the 
messengers  of  the  Lord.^'  2  Chron.  xxxvi.  16.  Also  they 
shut  their  eyes,  and  would  not  see;  they  stopped  their  eai's, 
and  would  not  understand;  and  did  harden  themselves 
against  the  beseeching  of  their  God.  Rom,  x.  21;  Job  xxi. 
14,  15;  Mai.  iii.  14.  Yea,  all  that  day  long  he  did  stretch 
out  his  hand  towards  them,  but  they  chose  to  be  a  rebellious 
and  gainsaying  people ;  yea,  they  said  unto  God,  Depart  from 
us;  and  what  is  the  Almighty  that  we  should  pray  unto 
him? 

And  of  all  these  things  God  takes  notice,  writes  them 
down,  and  seals  them  up  for  the  time  to  come,  and  will 
bring  them  out,  and  spread  them  before  them,  saying,  I 
have  called,  and  you  have  refused;  I  have  stretched  out 
mine  hand,  and  no  man  regarded ;  I  have  exercised  patience, 
and  gentleness,  and  long-suffering  towards  you,  and  in  all 
that  time  you  despised  me,  and  cast  me  behind  your  back ; 
and  now  the  time,  and  the  exercise  of  my  patience,  when  I 
waited  upon  you,  and  suffered  your  manners,  and  did  bear 
your  contempts  and  scorn,  is  at  an  end ;  wherefore  I  will 
now  arise,  and  come  forth  to  the  judgment  that  I  have  ap- 
pointed. 

But,  Lord,  saith  the  sinner,  we  turn  now.  •* 


god's  just  retaliation.  69 

But  now,  saith  Grod,  turning  is  out  of  season ;  tlie  day  of 
my  patience  is  ended. 

But,  Lord,  says  the  sinner,  behold  our  cries. 

But  you  did  not,  says  God,  behold  nor  regard  my  cries. 

But,  Lord,  saith  the  sinner,  let  our  beseeching  find  place 
in  thy  compassions. 

But,  saith  God,  I  also  beseeched,  and  I  was  not  heard. 

But,  Lord,  says  the  sinner,  our  sins  lie  hard  upon  us. 

But  I  offered  you  pardon  when  time  was,  says  God,  and 
then  you  did  utterly  reject  it. 

But,  Lord,  says  the  sinner,  let  us  therefore  have  it  now. 

But  now  the  door  is  shut,  saith  God. 

And  what  then  ?  Why,  then,  by  way  of  retaliation,  God 
will  serve  them  as  they  have  served  him ;  and  so  the  wind- 
ing up  of  the  whole  will  be  this — they  shall  have  like  for 
like.  Time  was  when  they  would  have  none  of  him,  and 
now  will  God  have  none  of  them.  Time  was  when  they  cast 
God  behind  their  back,  and  now  he  will  cast  away  their 
soul.  Time  was  when  they  would  not  heed  his  calls,  and 
now  he  will  not  heed  their  cries.  Time  was  ^^  when  they 
abhorred  him,  and  now  his  soul  also  loatheth  them.^'  Zech. 
xi.  8.  This  is  now  by  way  of  retaliation — like  for  like, 
scorn  for  scorn,  repulse  for  repulse,  contempt  for  contempt ; 
according  to  that  which  is  written,  ^'Therefore  it  came  to 
pass,  that  as  I  cried,  and  they  would  not  hear;  so  they  cried, 
and  I  would  not  hear,  saith  the  Lord.^^  Zech.  vii.  11-13. 
And  thus  I  have  also  showed  you  that  the  loss  of  the  soul  is 
double — it  is  lost  by  man,  lost  by  God. 

But  oh !  who  thinks  of  this  ?  who,  I  say,  that  now  makes 
light  of  God,  of  his  word,  his  servants  and  ways,  once  dreams 
of  such  retaliation,  though  God  to  warn  them,  hath  even, 
in  the  day  of  his  patience,  threatened  to  do  it  in  the  day  of 
his  wrath,  saying,  "  Because  I  called,  and  ye  refused ;  I  have 
stretched  out  my  hand,  and  no  man  regarded ;  but  ye  have 
set  at  nought  all  my  counsel,  and  would  none  of  my  re- 


70  THE  GREATNESS  OF  THE  SOUL. 

proof:  I  also  will  laugh  at  your  calamity;  I  will  mock  when 
your  fear  cometh ;  wlien  your  fear  cometh  as  desolation,  and 
your  destruction  cometh  like  a  whirlwind;  when  distress  and 
anguish  cometh  upon  you.  Then  shall  they  call  upon  me, 
but  I  will  not  answer;  they  shall  seek  me  early,  but  they 
shall  not  find  me.''  I  will  do  unto  them  as  they  have  done 
unto  me;  and  what  unrighteousness  is  in  all  this  ?     But, 

Thirdly^  As  the  loss  of  the  soul  is  a  loss  peculiar  to  itself, 
and  a  loss  double,  so,  in  the  third  place,  it  is  a  loss  most 
FEARFUL,  because  it  is  a  loss  attended  with  the  most  heavy 
curse  of  God.  This  is  manifest  both  in  the  giving  of  the 
rule  of  life,  and  also  in,  and  at  the  time  of  execution  for, 
the  breach  of  that  rule.  It  is  manifest  at  the  giving  of  the 
rule — "  Cursed  be  he  that  confirmeth  not  all  the  words  of 
this  law  to  do  them.  And  all  the  people  shall  say.  Amen.'' 
Deut.  xxvii.  26;  Gal.  iii.  10.  It  is  also  manifest  that  it 
shall  be  so  at  the  time  of  execution — "Depart  from  me,  ye 
cursed,  into  everlasting  fire,  prepared  for  the  devil  and  his 
angels."  Matt.  xxv.  41.  What  this  curse  is,  none  do  know 
so  well  as  God  that  giveth  it,  and  as  the  fallen  angels,  and 
the  spirits  of  damned  men  that  are  now  shut  up  in  the  pri- 
son of  hell,  and  bear  it.  But  certainly  it  is  the  cliief  and 
highest  of  all  kinds  of  curses.  To  be  cursed  in  the  basket 
and  in  the  store,  in  the  womb  and  in  the  barn,  in  my  cattle 
and  in  my  body,  are  but  fleabitings  to  this,  though  they  are 
also  insupportable  in  themselves ;  only  in  general  it  may  be 
described  thus.  But  to  touch  upon  this  curse;  it  lieth  in  a 
deprivation  of  all  good,  and  in  a  being  swallowed  up  of  all 
the  most  fearful  miseries  that  a  holy,  and  just,  and  eternal 
God  can  righteously  inflict,  or  lay  upon  the  soul  of  a  sinful 
man.  Now  let  Reason  here  come  in  and  exercise  itself  in 
the  most  exquisite  manner ;  yea,  let  him  now  count  up  all, 
and  all  manner  of  curses  and  torments  that  a  reasonable  and 
an  immortal  soul  is  or  can  be  made  capable  of,  and  able  to 
Bufi"er  under,  and  when  he  has  done,  he  shall  come  infinitely 


THE  DAY  OF  VENGEANCE  FEARFUL.         71 

short  of  this  great  anathema,  this  master-curse,  which  God 
has  reserved  amongst  his  treasuries,  and  intends  to  bring  out 
in  that  day  of  battle  and  war,  which  he  purposeth  to  make 
upon  damned  souls  in  that  day.  And  this  G-od  will  do, 
partly  as  a  retaliation,  as  the  former,  and  partly  by  way  of 
revenge.  1.  By  way  of  retaliation:  "As  he  loved  cursing, 
so  let  it  come  unto  him ;  as  he  delighted  not  in  blessing,  so 
let  it  be  far  from  him.^^  Again,  "As  he  clothed  himself 
with  cursing  like  as  with  a  garment,  so  let  it  come  into  his 
bowels  like  water,  and  like  oil  into  his  bones,  let  it  be  unto 
him  as  a  garment  which  covereth  him,  and  for  a  girdle  where- 
with he  is  girded  continually.^'  Psalm  cix.  17-20.  "Let 
this,''  saith  Christ,  "  be  the  reward  of  mine  adversaries  from 
the  Lord."  2.  As  this  curse  comes  by  way  of  retaliation, 
so  it  Cometh  by  way  of  revenge.  God  will  right  the 
wrongs  that  sinners  have  done  him,  will  repay  vengeance 
for  the  despite  and  reproach  wherewith  they  have  affronted 
him,  and  will  revenge  the  quarrel  of  his  covenant.  And  the 
beginning  of  revenges  are  terrible;  what,  then  will  the 
whole  execution  be,  when  he  shall  come  in  flaming  fire, 
taking  vengeance  on  them  that  know  not  God,  and  that 
obey  not  the  gospel  of  Jesus  Christ  ?  And  therefore  this 
curse  is  executed  in  wrath,  in  jealousy,  in  anger,  in  fury; 
yea,  the  heavens  and  the  earth  shall  be  burned  up  with  the 
fire  of  that  jealousy  in  which  the  great  God  will  come,  when 
he  Cometh  to  curse  the  souls  of  sinners,  and  when  he  cometh 
to  defy  the  ungodly.  Deut.  xxxiii.  41,  42. 

It  is  little  thought  of,  but  the  manner  of  the  coming  of  • 
God  to  judge  the  world  declares  what  the  souls  of  impeni- 
tent sinners  must  look  for  then.  It  is  common  among  men, 
when  we  see  the  form  of  a  man's  countenance  changed,  when 
we  see  fire  sparkle  out  of  his  eyes,  when  we  read  rage  and 
fury  in  every  cast  of  his  face,  even  before  he  says  aught, 
or  doth  aught  either,  to  conclude  that  some  fearful  thing 
is  now  to  be  done.  Dan.  iii.  19-23.  Why,  it  is  said  of  Christ 


72  THE  GREATNESS  OF  THE  SOUL. 

when  he  cometh  to  judgment,  that  the  heavens  and  the  earth 
flee  away  (as  not  being  able  to  endure  his  looks),  that  his 
angels  are  clad  in  flaming  fire,  and  that  the  elements  melt 
with  fervent  heat,  and  all  this  is,  that  the  perdition  of 
ungodly  men  might  be  completed,  from  the  presence  of  the 
Lord,  in  the  heat  of  his  anger,  from  the  glory  of  his  power. 
Rev.  XX.  11,  12;  2  Pet.  iii.  7;  2  Thess.  i.  8,  9.  Therefore 
God  will  now  be  revenged,  and  so  ease  himself  of  his 
enemies,  when  he  shall  cause  curses  like  millstones  to  fall 
as  thick  as  hail  on  the  hairy  scalp  of  such  an  one  as  goeth 
on  still  in  his  trespasses.  Psalm  Ixviii.  21.     But, 

Fourthlij,  As  the  loss  of  the  soul  is  a  loss  peculiar  to  itself, 
a  loss  double,  and  a  loss  most  fearful,  so  it  is  a  loss  ever- 
lasting. The  soul  that  is  lost  is  never  to  be  found  again, 
never  to  be  recovered  again,  never  to  be  redeemed  again. 
Its  banishment  from  Grod  is  everlasting :  the  fire  in  which 
it  burns,  and  by  which  it  must  be  tormented,  is  a  fire  that 
is  ever,  everlasting  fire,  everlasting  burnings;  the  adder, 
the  snake,  the  stinging-worm,  dieth  not,  nor  is  the  fire 
quenched ;  and  this  is  a  fearful  thing.  A  man  may  endure 
to  touch  the  fire  with  a  short  touch,  and  away;  but  to 
dwell  with  everlasting  burnings,  that  is  fearful.  Oh,  then, 
what  is  dwelling  with  them,  and  in  them,  for  ever  and  ever ! 
We  are  used  to  say,  light  burdens  far  carried  are  heavy; 
what  then  will  it  be  to  bear  that  burden,  that  guilt,  which 
the  law  and  the  justice  and  wrath  of  God,  will  lay  upon-the 
lost  soul  for  ever  ?  Now  tell  the  stars,  now  tell  the  drops 
of  the  sea,  and  now  tell  the  blades  of  grass  that  are  spread 
upon  the  face  of  all  the  earth,  if  thou  canst ;  and  yet  sooner 
mayst  thou  do  this  than  count  the  thousands  of  millions  of 
thousands  of  years  that  a  damned  soul  shall  lie  in  hell. 
Suppose  every  star  that  is  now  in  the  firmament  was  to  burn 
(by  itself,  one  by  one)  a  thousand  years  a-piece,  would  it 
not  be  a  long  while  before  the  last  of  them  was  burned  out? 


THREE  THINGS  WILL  PILL  UP  PUNISHMENT.  73 

and  jet  sooner  might  that  be  done  than  the  damned  soul  be 
at  the  end  of  punishment. 

There  are  three  things  couched  under  this  last  head  that 
will  fill  up  the  punishment  of  a  sinner.  The  first  is,  that  it 
is  everlasting.  The  second  is,  that  therefore  it  will  be  im- 
possible for  the  souls  in  hell  ever  to  say,  Now  we  are  got 
half  way  through  our  sorrows.  The  third  is,  and  yet  every 
moment  they  shall  endure  eternal  punishment. 

The  fii'st  I  have  touched  upon  already,  and  therefore  shall 
not  enlarge ;  only  I  would  ask  the  wanton  or  unthinking 
sinner  whether  twenty,  or  thirty,  or  forty  years  of  the  de- 
ceitful pleasures  of  sin,  is  so  rich  a  prize,  that  a  man  may 
well  venture  the  ruins  that  everlasting  burnings  will  make 
upon  his  soul  for  the  obtaining  of  them,  and  living  a  few 
moments  in  them.  Sinner,  consider  this  before  I  go  any 
further,  or  before  thou  readest  one  line  more.  If  thou  hast 
a  soul,  it  concerns  thee ;  if  there  be  a  hell,  it  concerns 
thee ;  and  if  there  be  a  God  that  can  and  will  punish  the 
soul  for  sin  everlastingly  in  hell,  it  concerns  thee ;  because, 

In  the  second  place,  it  will  be  impossible  for  the  damned 
soul  ever  to  say,  I  am  now  got  half  way  through  my 
sorrows.  That  which  has  no  end,  has  no  middle.  Sinner, 
make  a  round  circle,  or  ring,  upon  the  ground,  of  what  big- 
ness thou  wilt  ^  this  done,  go  thy  way  upon  that  circle,  or 
ring,  until  thou  comest  to  the  end  thereof.  But  that,  sayst 
thou,  I  can  never  do,  because  it  has  no  end.  I  answer,  but 
thou  mayst  as  soon  do  that,  as  wade  half-way  through  the 
lake  of  fire  that  is  prepared  for  impenitent  souls.  Sinner, 
what  wilt  thou  take,  to  make  a  mountain  of  sand  that  will 
reach  as  high  as  the  sun  is  at  noon  ?  I  know  thou  wilt  not 
be  engaged  in  such  a  work,  because  it  is  impossible  thou 
shouldst  ever  perform  it.  But  I  dare  say  the  task  is  greater 
when  the  sinner  has  let  out  himself  to  sin,  for  a  servant; 
because  the  wages  is  everlasting  burnings.  I  know  thou 
mayst  perform  thy  service,  but  the  wages,  the  judgment, 

7 


74  THE  GREATNESS  OF  THE  SOUL. 

the  punishment  is  so  endless,  that  thou,  when  thou  hast 
been  in  it  more  millions  of  years  than  can  be  numbered, 
art  not,  nor  ever  yet  shall  be,  able  to  say,  I  am  half-way 
through  it.     And  yet, 

3.  The  soul  shall  partake  every  moment  'of  that  punish- 
ment that  is  eternal.  "Even  as  Sodom  and  Gomorrah,  and 
the  Qities  about  them  in  like  manner,  giving  themselves 
over  to  fornication,  and  going  after  strange  flesh,  are  set 
forth  for  an  example,  sufi"ering  the^  vengeance  of  eternal 
fire."  Jude  7. 

They  shall  endure  eternal  punishment  in  the  nature  of 
punishment.  There  is  no  punishment  here  wherewith  one 
man  can  chastise  another  that  can  deserve  a  greater  title 
than  that  of  transient  or  temporary  punishment ;  but  the 
punishment  there  is  eternal,  even  in  every  stripe  that  is 
given,  and  in  every  moment  that  it  grappleth  with  the  soul ; 
even  every  twinge,  every  gripe,  and  every  stroke  that  justice 
inflicteth,  leaveth  anguish  that  in  the  nature  of  punishment 
is  eternal,  behind  it.  It  is  eternal,  because  it  comes  from 
God,  and  lasts  for  ever  and  ever.  The  justice  that  inflicts 
it  has  not  a  beginning,  and  it  is  this  justice  in  the  operations 
of  it,  that  is  always  dealing  with  the  soul. 

All  the  workings  of  the  soul  under  this  punishment,  are 
such  as  cause  it  in  its  sufi"erings  to  endure  that  which  is 
eternal.  It  can  have  no  thought  of  the  end  of  punishment, 
but  it  is  presently  recalled  by  the  decree  that  bindeth  it 
under  perpetual  punishment.  The  great  fixed  gulf,  it 
knows,  will  keep  it  in  its  present  place,  and  not  sufier  it  to 
go  to  heaven  (Luke  xvi.  26) ;  and  now  there  is  no  other 
place  but  heaven  or  hell  to  be  in,  for  then  the  earth,  and 
the  works  that  are  therein,  will  be  burned  up.  Read  that 
text,  ''  But  the  day  of  the  Lord  will  come  as  a  thief  in  the 
night,  in  the  which  the  heavens  shall  pass  away  with  a 
great  noise,  and  the  elements  shall  melt  with  fervent  heat, 
and  the  earth  also,  and  the  works  that  are  therein;  shall  be 


THE  RECKONINa  OF  ETERNITY.  75 

burnt  up.''  2  Pet.  iii.  10.  If,  then,  there  will  be  no  third 
place,  it  standeth  in  their  minds,  as  well  as  in  God's  decree, 
that  their  punishments  will  be  eternal;  so  then,  sorrow, 
ang.uish,  tribulation,  grief,  woe,  pain,  will  in  every  moment 
of  their  abiding  upon  the  soul,  not  only  flow  from  thoughts 
of  what  has  been,  and  what  is,  but  also  from  what  will  be, 
and  that  for  ever  and  ever.  Thus  every  thought  that  is 
truly  grounded  in  the  cause  and  nature  of  their  state,  will 
roll,  toss,  and  tumble  them  up  and  down,  in  the  cogitations 
and  fearful  apprehensions  of  the  lastingness  of  their  damna- 
tion. For  I  say,  their  minds,  their  memories,  their  under- 
standings, and  consciences,  will  all,  and  always,  be  swallowed 
up  with  ^^for  ever/'  yea,  they  themselves  will  by  means  of 
these  things  be  their  own  tormentors  for  ever. 

There  will  not  be  spaces,  as  days,  months,  years,  and  the 
like,  as  now,  though  we  make  bold  so  to  speak  (the  better 
to  present  our  thoughts  to  each  other's  capacities),  for  then 
there  shall  be  time  no  longer ;  also  day  and  night  shall  then 
be  come  to  an  end. — "  He  hath  compassed  the  waters  with 
bounds,  until  the  day  and  night  come  to  an  end"  (Job  xxvi. 
10),  until  the  end  of  light  with  darkness.  Now  when  time, 
and  day  and  night,  are  come  to  an  end,  then  there  comes  in 
eternity,  as  there  was  before  the  day  and  night,  or  time, 
were  created ;  and  when  this  is  come,  punishment  nor  glory 
must  none  of  them  be  measured  by  days,  or  months,  or 
years,  but  by  eternity  itself.  Nor  shall  those  concerned 
either  in  misery  or  glory,  reckon  of  their  now  new  state,  as 
they  used  to  reckon  of  things  in  this  world ;  but  they  shall 
be  suited  in  their  capacities,  in  their  understandings  and 
apprehensions,  to  judge  and  count  of  their  condition  accord- 
ing as  will  best  stand  with  their  state  in  eternity. 

Could  we  but  come  to  an  understanding  of  things  done 
in  heaven  and  hell,  as  we  understand  how  things  are  done  in 
this  world,  we  should  be  strangely  amazed  to  see  how  the 
change  of  places  and  conditions  has  made  a  change  in  the 


76  THE  GREATNESS  OF  THE  SOUL. 

understandings  of  men,  and  in  the  manner  of  their  enjoy-^ 
ment  of  things.  But  this  we  must  let  alone  till  the  next 
world,  and  until  our  launching  into  it,  and  then,  whether  we 
be  of  the  right  or  left  hand  ones,  we  shall  well  know  the 
state  and  condition  of  both  kingdoms.  In  the  mean  time, 
let  us  addict  ourselves  to  the  belief  of  the  Scriptures  of 
truth,  for  therein  is  revealed  the  way  to  that  of  eternal  life, 
and  how  to  escape  the  damnation  of  the  soul.  Matt.  xxv.  33. 
But  thus  much  for  the  loss  of  the  soul,  unto  which  let  me 
add,  for  a  conclusion,  these  verses  following  : — 

These  cry,  alas !  but  all  in  vain ; 

They  stick  fast  in  the  mire ; 
They  -would  be  rid  of  present  pain, 

Yet  set  themselves  on  fire. 

Darkness  is  their  perplexity, 

Yet  do  they  hate  the  light ; 
They  always  see  their  misery, 

Yet  are  themselves  all  night. 

They  are  all  dead,  yet  live  they  do, 

Yet  neither  live  nor  die ; 
They  die  to  weal,  and  live  to  woe — 

This  is  their  misery. 

Now  will  confusion  so  possess 

These  monuments  of  ire, 
And  so  confound  them  with  distress. 

And  trouble  their  desire. 

That  what  to  think,  or  what  to  do, 

Or  where  to  lay  their  head. 
They  know  not :  'tis  the  damned's  woo 

To  live,  and  yet  be  dead. 

These  castaways  would  fain  have  life. 

But  know  they  never  shall ; 
They  would  forget  their  dreadful  plight. 

But  that  sticks  fast'st  of  all, 

Qod,  Christ,  and  heaven,  they  know  are  best, 

Yet  dare  not  on  them  think ; 
They  know  the  saints  enjoy  their  rest, 

While  they  their  tears  do  drink. 


CHAPTER  y. 

THE  CAUSE   OF   THE   LOSS   OF   THE    SOUL. 

And  now  I  am  come  to  the  fourth  thing,  that  is,  to  show 
you  the  Cause  of  the  Loss  of  the  Soul.  That  men  have  souls, 
— that  souls  are  great  things, — that  souls  may  be  lost,  this 
I  have  showed  you  already;  wherefore  I  now  proceed  to 
show  you  the  cause  of  this  loss.  The  cause  is  laid  down  in 
the  18th  chapter  of  Ezekiel  in  these  words  : — "  Behold,  all 
souls/'  says  God,  ^^  are  mine ;  as  the  soul  of  the  father,  so 
also  the  soul  of  the  son  is  mine  :  the  soul  that  sinneth,  it 
shall  die.'''  It  is  sin,  then,  or  sinning  against  Cod,  that  is 
the  cause  of  dying — of  damning  in  hell-fire — for  that  must 
be  meant  by  dying ;  otherwise,  to  die,  according  to  our  or- 
dinary acceptation  of  the  notion,  the  soul  is  not  capable  of, 
it  being  indeed  immortal,  as  hath  been  afore  asserted.  So, 
then,  the  soul  that  sinneth — that  is,  and  perseveres  in  the 
same — that  soul  shall  die,  be  cast  away,  or  damned.  Yea, 
to  ascertain  or  assure  us  of  the  undoubted  truth  of  this,  the 
Holy  Chost  doth  repeat  it  again,  and  in  this  very  chapter, 
saying,  "The  soul  that  sinneth,  it  shall  die.''  verse  20. 

Now,  the  soul  may  divers  ways  be  said  to  sin  against 
Cod;  as, 

1.  In  its  receiving  sin  into  its  bosom;  and  in  its  retain- 
ing and  entertaining  it  there.  Sin  must  first  be  received, 
before  it  can  act  in,  or  be  acted  by,  the  soul.  Our  first 
parents  first  received  the  suggestion  or  motion,  and  then 
acted  it.  Now  it  is  not  here  to  be  disputed  when  sin  was 
received  by  the  soul,  so  much  as  whether  ever  the  soul  re- 
ceived sin ;  for  if  the  soul  has  indeed  received  sin  into  itself, 
then  it  has  sinned,  and  by  doing  so  has  made  itself  an  ob- 

7*  (77) 


78  THE  GREATNESS  OF  THE  SOUL. 

ject  of  the  wrath  of  God,  and  a  firebrand  of  hell.  I  say,  I 
will  not  here  dispute  when  sin  was  received  by  the  soul,  but 
it  is  apparent  enough  that  it  received  it  betimes,  because  in 
old  time  every  child  that  was  brought  unto  the  Lord  was  to 
be  redeemed,  and  that  at  a  month  old  (Exodus  xiii.  13 ; 
xxxiv.  20),  which  to  be  sure  was  very  early,  and  implied 
that  then,  even  then,  the  soul  in  Grod's  judgment  stood  be- 
fore him  as  defiled  and  polluted  with  sin.  But  although  I 
said  I  will  not  dispute  at  what  time  the  soul  may  be  said  to 
receive  sin,  yet  it  is  evident  that  it  was  precedent  to  the  re- 
demption made  mention  of  just  before,  and  so  before  the 
person  redeemed  had  attained  to  the  age  of  a  month.  And 
that  Grod  might,  in  the  language  of  Moses,  give  us  to  see 
cause  of  the  necessity  of  this  redemption,  he  first  distin- 
guisheth,  and  saith,  "  The  firstling  of  a  cow,  or  the  firstling 
of  a  sheep,  or  the  firstling  of  a  goat,"  did  not  need  this  re- 
demption, for  they  were  clean,  or  holy.  But  the  first-born 
of  men,  who  were  taken  in  lieu  of  the  rest  of  the  children, 
and  the  "  firstling  of  unclean  beasts,  thou  shalt  surely  re- 
deem/' saith  he.  But  why  was  the  first-born  of  men  coupled 
with  unclean  beasts,  but  because  they  were  both  unclean. 
But  how  ?  I  answer,  the  beast  was  unclean  by  God's  ordi- 
nation, but  the  other  was  unclean  by  sin.  Now,  then,  it 
will  be  demanded,  how  a  soul,  before  it  was  a  month  old, 
could  receive  sin  to  the  making  of  itself  unclean  ?  I  an- 
swer, there  are  two  ways  of  receiving,  one  active,  the  other 
passive.  This  last  is  the  way  by  which  the  soul  at  first  re- 
ceiveth  sin,  and  by  so  receiving,  becometh  culpable,  because 
polluted  and  defiled  by  it.  And  this  passive  way  of  receiv- 
ing is  often  mentioned  in  scripture.  Exodus  xxvii.  3 ;  2 
Chron.  iv.  5;  Matt.  xiii.  20-23.  Thus  the  pans  received 
the  ashes;  thus  the  molten  sea  received  three  thousand 
baths;  thus  the  ground  receiveth  the  seed.  And  this  receiv- 
ing is  like  that  of  the  wool  which  receiveth  the  dye,  either 
black,  white,  or  red ;  and  as  the  fire  that  receiveth  the  water 


HOW  SIN  IS  RECEIVED  AND  RETAINED.  79 

till  it  be  all  quenched  therewith;  or  as  the  water  receiveth 
such  stinking  and  poisonous  matter  into  it,  as  for  the  sake 
of  it,  it  is  poured  out  and  spilled  upon  the  ground.  ^^  But 
whence  should  the  soul  thus  receive  sin  ?'^  I  answer,  from 
the  body,  while  it  is  in  the  mother's  womb  (Psalm  li.  5) ; 
the  body  comes  from  polluted  man,  and  therefore  is  polluted 
— ^^  Who  can  bring  a  clean  thing  out  of  an  unclean  V  Job 
xiv.  4.  The  soul  comes  from  God's  hand,  and  therefore  as 
so  is  pure  and  clean;  but  being  put  into  this  body,  it  is 
tainted,  polluted,  and  defiled  with  the  taint,  stench,  and 
filth  of  sin ;  nor  can  this  stench  and  filth  be  by  man  purged 
out,  when  once  from  the  body  got  into  the  soul ;  sooner  may 
the  blackamoor  change  his  skin,  or  the  leopard  his  spots, 
than  the  soul,  were  it  willing,  might  purge  itself  of  this  pol- 
lution. "  Though  thou  wash  thee  with  nitre,  and  take  thee 
much  soap,  yet  thine  iniquity  is  marked  before  me,  saith  the 
LordGod.'^ 

2.  But  as  I  said,  the  soul  has  not  only  received  sin,  but 
retains  it — holds  it,  and  shows  no  kind  of  resistance.  It  is 
enough  that  the  soul  is  polluted  and  defiled;  for  that  is 
sufficient  to  provoke  God  to  cast  it  away.  For  which  of  you 
would  take  a  cloth  annoyed  with  stinking,  ulcerous  sores, 
to  wipe  your  mouth  with,  or  to  thrust  it  into  your  bosoms  ? 
and  the  soul  is  polluted  with  far  worse  pollution  than  any 
such  can  be.  But  this  is  not  all;  it  retains  sin  as  the 
wool  retains  the  dye,  or  as  the  infected  water  receives  the 
stench  or  poisonous  scent;  I  say,  it  retains  it  willingly; 
for  all  the  power  of  the  soul  is  not  only  captivated  by  a 
seizure  of  sin  upon  the  soul,  but  it  willingly,  heartily, 
unanimously,  universally,  falleth  in  with  the  natural  filth 
and  pollution  that  are  in  sin^  to  the  estranging  of  itself 
from  God,  and  an  obtaining  of  an  intimacy  and  compliance 
with  the  devil. 

Now  this  being  the  state  and  condition  of  the  soul  from 
the  womb,  yea,  from  before  it  sees  the  light  of  this  world. 


80  THE  GREATNESS  OF  THE  SOUL. 

what  can  be  concluded  but  tliat  God  is  offended  with  it ! 
For  how  can  it  otherwise  be,  since  there  is  holiness  and 
justice  in  God  ?  Hence  those  that  are  born  of  a  woman, 
whose  original  is  by  carnal  conception  with  man,  are  said 
to  be  as  serpents  as  soon  as  born.  "  The  wicked  (and  all 
at  first  are  so)  go  astray  as  soon  as  they  are  born,  speaking 
lies.  Their  poison  is  the  poison  of  a  serpent ;  they  are  like 
the  deaf  adder  that  stoppeth  his  ear."  They  go  astray  from 
the  womb;  but  that  they  would  not  do  if  aught  of  the 
powers  of  their  soul  were  unpolluted.  But  their  poison 
is  the  poison  of  a  serpent.  Their  poison  —  what  is  that  ? 
Their  pollution,  their  original  pollution,  that  is  as  the 
poison  of  a  serpent — namely,  not  'only  deadly,  for  so  poison 
is,  but  also  hereditary.  It  comes  from  the  old  one,  from 
the  sire  and  dam ;  yea,  it  is  also  now  become  connatural  to 
and  with  them,  and  is  of  the  same  date  with  the  child  as 
born  into  the  world.  The  serpent  has  not  her  poison,  in 
the  original  of  it,  either  from  imitation  or  from  other  infec- 
tive things  abroad,  though  it  may  by  such  things  be  helped 
forward  and  increased,  but  she  brings  it  with  her  in  her 
bowels,  in  her  nature,  and  it  is  to  her  as  suitable  to  her 
present  condition  as  is  that  which  is  most  sweet  and  whole- 
some to  other  of  the  creatures.  So,  then,  every  soul  comes 
into  the  world  as  poisoned  with  sin ;  nay,  as  such  who  have 
poison  connatural  to  them ;  for  it  has  not  only  received  sin 
as  the  wool  has  received  the  dye,  but  it  retaineth  it.  The 
infection  is  got  so  deep,  it  has  taken  the  black  so  effectually, 
that  the  fire,  the  very  fire  of  hell  can  never  purge  the  soul 
therefrom. 

And  that  the  soul  has  received  this  infection  thus  early, 
and  that  it  retains  it  so  surely,  is  not  only  signified  by 
children  coming  into  the  world  besmeared  in  their  mother's 
blood,  and  by  the  firstborn^s  being  redeemed  at  a  month 
old,  but  also  by  the  first  inclinations  and  actions  of  children 
when  they  are  so  come  into  the  world.   Ezek.  xvi.     Who 


CHILDREN  AVERSE  TO  MORAL  DISCIPLINE.  81 

sees  not  that  lying,  pride,  disobedience  to  parents,  and 
hypocrisy,  do  put  forth  themselves  in  children  before  they 
know  that  they  do  either  well  or  ill  in  so  doing,  or  before 
they  are  capable  of  learning  either  of  these  arts  by  imitation, 
or  seeing  understandingly  the  same  things  done  first  by 
others  ?  He  that  sees  not  that  they  do  it  naturally,  from  a 
principle,  from  an  inherent  principle,  is  either  blinded,  and 
has  retained  his  darkness  by  the  same  sin  as  they,  or  has 
suffered  himself  to  be  swayed  by  a  delusion  from  him  who 
at  first  infused  this  spawn  of  sin  into  man's  nature. 

Nor  doth  the  averseness  of  children  to  morality,  a  little 
demonstrate  what  has  been  said.  For  as  it  would  make  a 
serpent  sick,  should  one  give  it  a  strong  antidote  against 
his  poison,  so  then  are  children  (and  never  more  than  then) 
disturbed  in  their  minds,  when  a  strict  hand  and  a  stiff 
rein  by  moral  discipline  is  maintained  over  and  upon  them. 
True,  sometimes  restraining  grace  corrects  them,  but  that 
is  not  of  themselves.  But  more  oft,  hypocrisy  is  the  great 
and  first  moving  wheel  to  all  their  seeming  compliances  with 
admonitions;  which  indulgent  parents  are  apt  to  overlook, 
yea,  and  sometimes,  through  unadvisedness,  to  commend  for 
the  principles  of  grace.  I  speak  now  of  that  which  comes 
before  conversion. 

But  as  I  said  before,  I  would  not  now  dispute ;  only  I  have 
thought  good  thus  to  urge  these  things  to. make  my  assertion 
manifest,  and  to  show  what  is  the  cause  of  the  damnation 
of  the  soul. 

3.  Again;  as  the  soul  receives  sin,  and  retains  it,  so  it' 
also  doth  entertain  it  —  that  is,  countenance,  smile  upon, 
and  like  its  complexion  and  nature  well.  A  man  may 
retain  — that  is,  hold  fast  —  a  thing  which  yet  he  doth  not 
regard ;  but  when  he  entertains,  then  he  countenances,  likes, 
and  delights  in  the  company.  Sin,  then,  is  first  received 
by  the  soul,  as  has  been  afore  explained,  and  by  that  re- 
ception is  polluted  and  defiled.     This  makes  it  hateful  in 


82  THE  GREATNESS  OF  THE  SOUL. 

the  eyes  of  justice ;  it  is  now  polluted.  Then,  secondly, 
this  sin  is  not  only  received,  but  retained — that  is,  it  sticks 
60  fast,  abides  so  fixedly  in  the  soul,  that  it  cannot  be  gotten 
out;  this  is  the  cause  of  the  continuation  of  abhorrence; 
for  if  God  abhors  because  there  is  a  being  of  sin  there,  it 
must  needs  be  that  he  should  continue  to  abhor,  since  sin 
continues  to  have  a  being  there.  But  then,  in  the  third 
place,  sin  is  not  only  received,  retained,  but  entertained  by 
the  now  defiled  and  polluted  soul ;  wherefore  this  must  needs 
be  a  cause  of  the  continuance  of  anger,  and  that  with  aggra- 
vation. AVhen  I  say,  entertained,  I  do  not  mean  as  men 
entertain  their  enemies,  with  small  and  great  shot,  but  as 
they  entertain  those  whom  they  like,  and  those  that  are  got 
into  their  afi"ections. 

And  therefore  the  wrath  of  God  must  certainly  be  let  out 
upon  the  soul,  to  the  everlasting  damnation  of  it. 

Now  that  the  soul  doth  thus  entertain  sin  is  manifest  by 
these  several  particulars — 1.  It  hath  admitted  it  with  com- 
placence and  delight  into  every  chamber  of  the  soul ;  I  mean, 
it  has  been  delightfully  admitted  to  an  entertainment  by  all 
the  powers  or  faculties  of  the  soul.  The  soul  hath  chosen  it 
rather  than  God;  it  also,  at  God's  command,  refuseth  to  let 
it  go;  yea,  it  chooseth  that  doctrine,  and  loveth  it  best 
(since  it  must  have  a  doctrine),  that  has  most  of  sin  and 
baseness  in  it.  Isa.  Ixv.  12  ;  Ixvi.  3.  "  They  say  to  the 
seers,  See  not;  to  the  prophets,  Prophesy  not  unto  us  right 
things,  speak  unto  us  smooth  things,  prophesy  deceits." 
Isa.  XXX.  10. 

These  are  signs  that  the  soul  with  liking  hath  entertained 
sin ;  and  if  there  be  at  any  time,  as  indeed  there  is,  a  war- 
rant issued  out  from  the  mouth  of  God  to  apprehend,  to 
condemn,  and  mortify  sin,  why  then, 

2.  These  shifts  the  souls  of  sinners  do  presently  make  for 
the  saving  of  sin  from  those  things  that  by  the  word  men 
are  commanded  to  do  unto  it — 


SHIFTS  OF  SINNERS  TO  SAVE  THEIR  SINS.  83 

They  will,  if  possible,  hide  it,  and  not  suffer  it  to  be  dis- 
covered. Prov.  xxviii.  13.  "He  that  covereth  his  sins  shall 
not  prosper.  And  again,  they  hide  it,  and  refuse  to  let  it 
go."  Job  XX.  12,  13.  This  is  an  evident  sign  that  the  soul 
has  a  fav®r  for  sin,  and  that  with  liking  it,  entertains  it. 

As  they  will  hide  it,  so  they  will  excuse  it,  and  plead  that 
this  and  that  piece  of  wickedness  is  no  such  evil  thing; 
men  need  not  be  so  nice,  and  make  such  a  pother  about  it ; 
calling  those  that  cry  out  so  hotly  against  it,  men  more 
nice  than  wise.  Hence  the  prophets  of  old  used  to  be  called 
madmen,  and  the  world  would  reply  against  their  doctrine, 
"Wherein  have  we  been  so  wearisome  to  Grod,  and  what 
have  we  spoken  so  much  against  him  ?"  Mai.  i.  6,  7. 

As  the  soul  will  do  this,  so  to  save  sin  it  will  cover  it  with 
names  of  virtue,  either  moral  or  civil.  And  of  this  Grod 
greatly  complains,  yea,  breaks  out  into  anger  for  this,  say- 
ing, "Woe  to  them  that  call  evil  good,  and  good  evil;  that 
put  darkness  for  light,  and  light  for  darkness;  and  put  bitter 
for  sweet,  and  sweet  for  bitter."  Isa.  v.  20. 

If  convictions  and  discovery  of  sin  be  so  strong  and  so 
plain  that  the  soul  cannot  deny  but  that  it  is  sin,  and  that 
Grod  is  offended  therewith,  then  it  will  give  flattering  pro- 
mises to  Grod  that  it  will  indeed  put  it  away ;  but  yet  it  will 
prefix  a  time  that  shall  be  long  first,  if  it  also  then  at  all 
performs  it,  saying,  Yet  a  little  sleep,  yet  a  little  slumber, 
yet  a  little  folding  of  sin  in  mine  arms,  till  I  am  older,  till 
I  am  richer,  till  I  have  had  more  of  the  sweetness  and  the 
delights  of  sin.  Thus,  "their  soul  delighteth  in  their- 
abominations."  Isa.  Ixvi.  3. 

If  Grod  yet  pursues,  and  will  see  whether  this  promise  of 
putting  sin  out  of  doors  shall  be  fulfilled  by  the  soul,  why 
then  it  will  be  partial  in  Grod's  law;  it  will  put  away  some, 
and  keep  some;  put  away  the  grossest,  and  keep  the  finest; 
put  away  those  that  can  best  be  spared,  and  keep  the  most 
profitable  for  a  help  at  a  pinch.   Mai.  ii.  9. 


84  THE  GREATNESS  OF  THE  SOUL. 

Yea,  if  all  sin  must  be  abandoned,  or  the  soul  shall  have 
no  rest,  why  then  the  soul  and  sin  will  part  (with  such  a 
parting  as  it  is),  even  as  Phaltiel  parted  with  David's  wife, 
with  an  ill-will  and  a  sorrowful  mind ;  or  as  Orpah  left  her 
mother,  with  a  kiss.  2  Sam.  iii.  16;  Ruth  i.  14. 

And  if  at  any  time  they  can,  or  shall,  meet  with  each 
other  again,  and  nobody  never  the  wiser,  oh,  what  courting 
will  be  betwixt  sin  and  the  soul !  And  this  is  called  the 
doing  of  things  in  the  dark.  Ezek.  viii.  12. 

By  all  these,  and  many  more  things  that  might  be  in- 
stanced, it  is  manifest  that  sin  has  a  friendly  entertainment 
by  the  soul,  and  that  therefore  the  soul  is  guilty  of  damna- 
tion ;  for  what  do  all  these  things  argue  but  that  God,  his 
word,  his  ways,  and  graces,  are  out  of  favor  with  the  soul,  and 
that  sin  and  Satan  are  its  only  pleasant  companions.     But, 

Secondly,  That  I  may  yet  show  you  what  a  great  thing 
sin  is  with  the  soul  that  is  to  be  damned,  I  will  show  how 
sin  by  the  help  of  the  soul  is  managed  from  the  motion  of 
sin,  even  till  it  comes  to  the  very  act;  for  sin  cannot  come 
to  an  act  without  the  help  of  the  soul.  The  body  doth  little 
here,  as  I  shall  further  show  you  anon. 

There  is  then  a  motion  of  sin  presented  to  the  soul  (and 
whether  presented  by  sin  itself,  or  the  devil,  we  will  not  at 
this  time  dispute) ;  motions  of  sin,  and  motions  to  sin  there 
are,  and  always  the  end  of  the  motions  of  sin  is  to  prevail 
with  the  soul  to  help  that  motion  into  an  act.  But,  I  say, 
there  is  a  motion  to  sin  moved  to  the  soul,  or,  as  James  calls 
it,  a  conception.  Now  behold  how  the  soul  deals  with  this 
motion  in  order  to  the  finishing  of  sin,  that  death  might  fol- 
low, llom.  vii.  5, 

1.  This  motion  is  taken  notice  of  by  the  soul,  but  is  not 
resisted  nor  striven  against,  only  the  soul  lifts  up  its  eyes 
upon  it,  and  sees  that  there  is  present  a  motion  to  sin,  a  mo- 
tion of  sin  presented  to  the  soul,  that  the  soul  might  midwife 
it  from  the  conception  into  the  world. 


THE  PROCESS  OF  SIN  IN  THE  SOUL.  85 

2.  "Well,  notice  being  taken  that  a  motion  to  sin  is  pre- 
sent, what  follows  but  that  the  fancy  or  imagination  of  the 
soul  taketh  it  home  to  it,  and  doth  not  only  look  upon  it 
and  behold  it  more  narrowly,  but  begins  to  trick  and  trim 
up  the  sin  to  the  pleasing  of  itself  and  of  all  the  powers  of 
the  soul.  That  this  is  true  is  evident,  because  God  findeth 
fault  with  the  imagination  as  with  that  which  lendeth  to  sin 
the  first  hand,  and  that  giveth  to  it  the  first  lift  towards  its 
being  helped  forward  to  act.  "  And  God  saw  that  the  wick- 
edness of  man  was  great  in  the  earth''  (Gen.  vi.  5, 12, 13); 
that  is,  many  abominable  actions  were  done;  for  all  flesh 
had  corrupted  God's  way  upon  the  earth.  But  how  came 
this  to  be  so  ?  Why,  every  imagination  of  the  thoughts,  or 
of  the  motions  that  were  in  the  heart  to  sin,  was  evil,  only 
evil,  and  that  continually.  The  imagination  of  the  thoughts 
was  evil — that  is,  such  as  tended  not  to  deaden  or  stifle, 
but  such  as  tended  to  animate  and  forward  the  motions  or 
thoughts  of  sin  into  action.  Every  imagination  of  the 
thoughts — that  which  is  here  called  a  thought,  is  by  Paul  to 
the  Romans  called  a  motion.  Now  the  imagination  should 
and  would,  had  it  been  on  God's  side,  so  have  conceived  of 
this  motion  of  and  to  sin,  as  to  have  presented  it  in  all  its 
features  so  ugly,  so  ill-favored,  and  so  unreasonable  a 
thing  to  the  soul,  that  the  soul  should  forthwith  have  let 
down  the  sluices,  and  pulled  up  the  draw-bridge,  put  a  stop 
with  greatest  defiance  to  the  motion  now  under  considera- 
tion ;  but  the  imagination  being  defiled,  it  presently,  at  the 
very  first  view  or  noise  of  the  motion  of  sin,  so  acted  as  to 
forward  the  bringing  the  said  motion  or  thought  into  act. 
So,  then,  the  thought  of  sin,  or  motion  thereto,  is  first  of  all 
entertained  by  the  imagination  and  fancy  of  the  soul,  and 
thence  conveyed  to  the  rest  of  the  powers  of  the  soul,  to  be 
condemned,  if  the  imagination  be  good;  but  to  be  helped 
forward  to  the  act,  if  the  imagination  be  evil.  And  thus  the 
evil  imagination  helpeth  the  motion  of  and  to  sin  towards 

8 


86  THE  GREATNESS  OF  THE  SOUL. 

the  act,  even  by  dressing  of  it  up  in  that  guise  and  habit 
that  may  best  delude  the  understanding,  judgment,  and 
conscience ;  and  that  is  done  after  this  manner.  Suppose  a 
motion  of  sin  to  commit  fornication,  to  swear,  to  steal,  to 
act  covetously,  or  the  like,  be  propounded  to  the  fancy  and 
imagination ;  the  imagination,  if  evil,  presently  dresseth  up 
this  motion  in  that  garb  that  best  suiteth  with  the  nature 
of  the  sin.  As  if  it  be  the  lust  of  uncleanness,  then  is  the 
motion  to  sin  drest  up  in  all  the  imaginable  pleasurableness 
of  that  sin ;  if  to  covetousness,  then  is  the  sin  drest  up  in 
the  profits  and  honors  that  attend  that  sin ;  and  so  of  theft 
and  the  like ;  but  if  the  motion  be  to  swear,  hector,  or  the 
like,  then  is  that  motion  drest  up  with  valor  and  manliness; 
and  so  you  may  count  of  the  rest  of  sinful  motions ;  and 
thus  being  trimmed  up  like  a  Bartholomew  baby,  it  is  pre- 
sented to  all  the  rest  of  the  powers  of  the  soul,  where  with 
joint  consent  it  is  admired  and  embraced,  to  the  firing  and 
inflaming  all  the  powers  of  the  soul. 

And  hence  it  is  that  men  are  said  to  inflame  themselves 
with  their  idols  under  every  green  tree,  '^  and  to  be  as  fed 
horses,  neighing  after  their  neighbor's  wife.  Isaiah  Ivii.  5 ; 
Jer.  V.  8.  For  the  imagination  is  such  a  forcible  power, 
that  if  it  putteth  forth  itself  to  dress  up  and  present  a  thing 
to  the  soul,  whether  that  thing  be  evil  or  good,  the  rest  of 
the  faculties  cannot  withstand  it.  Therefore  when  David 
prayed  for  the  children  of  Israel,  he  said,  "I  have  seen 
with  joy  thy  people,  which  are  present  here  to  offer  wil- 
lingly unto  thee;"  that  is,  for  preparations  to  build  the 
temple.  ^'  0  Lord  God,"  saith  he,  ''  keep  this  for  ever  in 
the  imagination  of  the  thoughts  of  the  heart  of  thy  people, 
and  prepare  their  hearts  unto  thee.'^l  Chron.  xxix.  17,  18. 
He  knew  that  as  the  imagination  was  prepared,  so  would 
the  soul  be  moved,  whether  by  evil  or  good ;  therefore  as 
to  this,  he  prays  that  their  imagination  might  be  engaged 
always  with  apprehensions  of  the  beauteousness  of  the  tem- 


HOW  SIN  IS  BROUGHT  FORTH  UNTO  DEATH.  87 

pie,  tliat  they  might  always,  as  now,  offer  willingly  for  its 
building.     But, 

3.  As  I  said,  when  the  imagination  hath  thus  set  forth 
sin  to  the  rest  of  the  faculties  of  the  soul,  they  are  presently 
entangled,  and  fall  into  a  flame  of  love  thereto  3  this  being 
done,  it  follows  that  a  purpose  to  pursue  this  motion,  till  it 
be  brought  into  act,  is  the  next  thing  that  is  resolved 
on.  Thus  Esau,  after  he  had  conceived  of  that  profit  that 
would  accrue  to  him  by  murdering  his  brother,  fell  the  next 
way  into  a  resolve  to  spill  Jacob's  blood.  And  Rebecca 
sent  for  Jacob,  and  said  unto  him,  ^^  Behold,  thy  brother 
Esau,  as  touching  thee,  doth  comfort  himself,  purposing  to 
kill  thee.'^  Gen.  xxvii.  42 ;  Jer.  xlix.  30.  Nor  is  this  pur- 
pose to  do  an  evil  without  its  fruit,  for  he  comforteth  him- 
self in  his  evil  purpose  :  '■'■  Esau,  as  touching  thee,  doth  com- 
fort himself,  purposing  to  kill  thee.^' 

4.  The  purpose,  therefore,  being  concluded,  in  the  next 
place,  the  invention  is  diligently  set  to  work  to  find  out  what 
means,  methods,  and  ways  will  be  thought  best  to  bring  this 
purpose  into  practice,  and  this  motion  to  sin  into  action. 
Esau  intended  the  death  of  his  brother  when  his  father  was 
to  to  be  carried  to  his  grave.  Gren.  xxvii.  41.  David  pur- 
posed to  make  Uriah  father  his  bastard  child  by  making 
him  drunk.  2  Sam.  xi.  13.  Amnon  purposed  to  ravish 
Tamar,  and  the  means  that  he  invented  to  do  it  was  by 
feigning  himself  sick.  Absalom  purposed  to  kill  Amnon, 
and  invented  to  do  it  at  a  feast.  Judas  purposed  to  sell 
Christ,  and  invented  to  betray  him  in  the  absence  of  the 
people.  Luke  xxii.  3-6.  The  Jews  purposed  to  kill  Paul, 
and  invented  to  entreat  the  judge  by  a  blandation  to  send 
for  him,  that  they  might  murder  him  as  he  went.  Acts 
xxiii.  12-15. 

Thus  you  see  how  sin  is,  in  the  motion  of  it,  handed 
through  the  soul — first,  it  comes  into  the  fancy  or  imagina- 
tion, by  which  it  is  so  presented  to  the  soul  as  to  inflame  it 


88  THE  GREATNESS  OF  THE  SOUL. 

witli  desire  to  bring  it  into  act ;  so  from  this  desire  the  soul 
proceedeth  to  a  purpose  of  enjoying,  and  from  a  purpose  of 
enjoying  to  inventing  how,  or  by  what  means,  it  had  best 
to  attempt  the  accomplishment  of  it. 

5.  But,  further,  when  the  soul  has  thus  far,  by  its  wicked- 
ness, pursued  the  motion  of  sin  to  bring  it  into  action,  then 
it  comes  to  the  last  thing — namely,  to  endeavor  to  take  the 
opportunity  which  by  the  invention  is  judged  most  con- 
venient. So  to  endeavors  it  goes  till  it  has  finished  sin,  and 
finished,  in  finishing  that,  its  own  fearful  damnation.  ^^  Then 
lust,  when  it  hath  conceived,  bringeth  forth  sin :  and  sin, 
when  it  is  finished,  bringeth  forth  death. '^  James  i.  15. 

And  who  knows,  but  Grod  and  the  Soul,  how  many  lets, 
hindrances,  convictions,  fears,  frights,  misgivings,  and 
thoughts  of  the  judgment  of  Grod,  all  this  while  are  passing 
and  repassing,  turning  and  returning,  over  the  face  of  the 
soul  ?  how  many  times  the  soul  is  made  to  start,  look  back, 
and  tremble,  while  it  is  pursuing  the  pleasure,  profit,  ap- 
plause, or  preferment,  that  sin  promiseth,  when  finished,  to 
yield  unto  the  soul  ?  For  God  is  such  a  lover  of  the  soul, 
that  he  seldom  lets  it  go  on  in  sin,  but  he  cries  to  it  by  his 
word  and  providences — "  Oh !  do  not  this  abominable  thing 
that  I  hate  V — especially  at  first,  until  it  shall  have  hardened 
itself,  and  so  provoked  him  to  give  it  up,  in  sin-revenging 
judgment,  to  its  own  ways  and  doings,  which  is  the  terri- 
blest  judgment  under  heaven.  And  this  brings  me  to  the 
third  thing,  which  I  now  will  speak  of. 

Thirdli/,  As  the  soul  receives,  retains,  entertains,  and  wilily 
works  to  bring  sin  from  the  motion  into  act,  so  it  abhor- 
reth  to  be  controlled  and  taken  off  this  work.  "  My  soul 
loathed  them,"  says  God;  ^'and  their  soul  also  abhorred 
me."  Zech.  xi.  8.  'My  soul  loathed  them,  because  they 
were  so  bad ;  and  their  souls  abhorred  me,  because  I  am  so 
good.'  Sin,  then,  is  the  cause  of  the  loss  of  the  soul;  because 
it  hath  set  the  soul,  or  rather,  because  the  soul  from  love  to 


THE  soul's  enmity  AGAINST  GOD.  89 

sin  hath  set  itself,  against  God.  "Woe  unto  their  souls,  for 
they  have  rewarded  evil  unto  themselves."  Isa.  iii.  9. 

That  you  may  the  better  perceive  that  the  Soul,  through 
sin,  hath  set  itself  against  God,  I  will  propose,  and  speak 
briefly  of  these  two  things — the  law  and  the  gospel. 

1.  Of  the  law.  God  has  given  it  for  a  rule  of  life,  either 
as  written  in  their  nature,  or  as  inserted  in  the  holy  Scrip- 
tures ;  I  say,  for  a  rule  of  life  to  all  the  children  of  men. 
But  what  have  men  done,  or  how  have  they  carried  it  to 
this  law  of  their  Creator,  let  us  see,  and  that  from  the 
mouth  of  God  himself. 

First,  They  have  not  hearkened  unto  my  law.  Jer.  vi.  19. 

Secondly,  They  have  forsaken  my  law.  Jer.  ix.  13. 

Thirdli/,  They  have  forsaken  me,  and  not  kept  my  law. 
Jer.  xvi.  11. 

Fourthly,  They  have  not  walked  in  my  law,  nor  in  my 
statutes.  Jer.  xliv.  10. 

FiftMy,  Her  priests  have  violated  my  law.  Ezek.  xxii.  26. 

Sixthly,  And,  saith  God,  I  have  written  to  him  the  great 
things  of  my  law,  but  they  were  counted  as  a  strange  thing. 
Hos.  viii.  12. 

Now  whence  should  all  this  disobedience  arise?  Not 
from  the  unreasonableness  of  the  commandment,  but  from 
the  opposition  that  is  lodged  in  the  soul  against  God,  and 
the  enmity  that  it  entertains  against  goodness.  Hence  the 
apostle  speaks  of  the  enmity,  and  says,  that  men  are  enemies 
in  their  minds  (their  souls),  as  is  manifest  by  wicked  works. 
Col.  i.  21. 

This,  if  men  went  no  further,  must  needs  be  highly  pro- 
voking to  a  just  and  holy  God ;  yea,  so  highly  offensive  is 
it,  that,  to  show  the  heat  of  his  anger,  he  saith,  "  Indigna- 
tion and  wrath,  tribulation  and  anguish,  upon  every  soul 
of  man  that  doeth  evil  (and  this  is  evil,  with  a  witness),  of 
the  Jew  first,  and  also  of  the  Gentiles.'^  Rom.  ii.  8,  9.  "That 

8* 


90  THE  GREATNESS  OF  THE  SOUL. 

doeth  evil/'  that  is,  that  breaketh  the  law ;  for  that  evil  he 
is  crying  out  against  now.     But, 

2.  Of  the  gospel,  and  of  the  carriage  of  sinful  souls  to- 
wards God  under  that  dispensation. 

The  gospel  is  the  revelation  of  a  sovereign  remedy,  pro- 
vided by  God  through  Christ,  for  the  health  and  salvation 
of  those  that  have  made  themselves  objects  of  wrath  by  the 
breach  of  the  law  of  works;  this  is  manifest  by  all  the 
Scripture.  But  how  doth  the  soul  carry  it  towards  God 
when  he  offereth  to  deal  with  it  under  and  by  this  dispensa- 
tion of  grace  ?  Why,  just  as  it  carried  it  under  the  law 
of  works  —  they  oppose,  they  contradict,  they  blaspheme, 
and  forbid  that  this  gospel  be  mentioned^  What  higher 
affront  or  contempt  can  be  offered  to  God,  and  what  greater 
disdain  can  be  shown  against  the  gospel?  Acts  xiii.  45; 
xviii.  6;  2  Tim.  ii.  25;  1  Thess.  ii.  13-15.  Yet  all  this 
the  poor  soul,  to  its  own  wrong,  offereth  against  the  way  of 
its  own  salvation,  as  it  is  said  in  the  word  of  truth,  '^  He 
that  sinneth  against  me  wrongeth  his  own  soul :  all  they  that 
hate  me  love  death."  Prov.  viii.  36. 

But  further,  the  soul  despiseth  not  the  gospel  in  that 
reTelation  of  it  only,  but  the  great  and  chief  Bringer  thereof, 
with  the  manner  also  of  his  bringing  it. 

The  Bringer,  the  great  Bringer  of  the  gospel,  is  the  good 
Lord  Jesus  Christ  himself;  he  came  and  preached  peace  to 
them  that  the  law  proclaimed  war  against  (Eph.  ii.  17)  ;  he 
came  and  preached  peace  to  them  that  were  far  off,  and  to 
them  that  were  nigh.  And  it  is  worth  your  observation  to 
take  notice  how  he  came  :  and  that  was  and  still  is  (as  he  is 
set  forth  in  the  word  of  the  gospel),  first,  as  himself  making 
peace  to  God  for  us  by  the  blood  of  his  cross ;  and  then  as 
bearing  (as  set  out  by  the  gospel)  the  very  characters  of  his 
sufferings  before  our  faces,  in  every  tender  of  the  gospel  of 
his  grace  unto  us.  Gal.  iii.  1.  And  to  touch  a  little  upon 
the  dress  in  which,  by  the  gospel,  Christ  presenteth  himself 


SUFFERINGS  OF  CHRIST  FOR  SOULS.  91 

unto  US  while  lie  offereth  unto  sinful  souls  his  peace  by  the 
tenders  thereof. 

1.  He  is  set  forth  as  born  for  us,  to  save  our  souls.  Isaiah 
ix.  6;  Luke  ii.  9-12;  Dan.  ix.  24.  2.  He  is  set  forth  be- 
fore us  as  bearing  our  sins  for  us,  and  suffering  God's  wrath 
for  us.  1  Cor.  xv.  3.  3.  He  is  set  forth  before  us  as  fulfill- 
ing the  law  for  us,  and  as  bringing  everlasting  righteousness 
to  us  for  our  covering.  Gal.  iii.  13 ;  Rom.  x.  4. 

Again,  as  to  the  manner  of  his  working  out  the  salvation 
of  sinners  for  them,  that  they  might  have  peace  and  joy,  and 
heaven  and  glory,  for  ever — 1.  He  is  set  forth  as  sweating 
blood  while  he  was  in  his  agony,  wrestling  with  the  thoughts 
of  death,  which  he  was  to  suffer  for  our  sins,  that  he  might 
save  the  soul.  Luke  xxii.  24.  2.  He  is  set  forth  as  crying, 
weeping,  and  mourning,  under  the  lashes  of  justice  that  he 
put  himself  under,  and  was  willing  to  bear  for  our  sins. 
Heb.  V.  7.  3.  He  is  set  forth  as  betrayed,  apprehended, 
condemned,  spit  on,  scourged,  buffeted,  mocked,  crowned 
with  thorns,  crucified,  pierced  with  nails  and  a  spear,  to  save 
the  soul  from  being  betrayed  by  the  devil  and  sin ;  to  save 
it  from  being  apprehended  by  justice,  and  condemned  by  the 
law;  to  save  it  from  being  spit  on  in  any  way  of  contempt 
by  holiness ;  to  save  it  from  being  scourged  with  the  guilt 
of  sins  as  with  scorpions ;  to  save  it  from  being  continually 
buffeted  by  its  own  conscience ;  to  save  it  from  being  mocked 
at  by  God ;  to  save  it  from  being  crowned  with  ignominy 
and  shame  for  ever;  to  save  it  from  dying  the  second  death; 
to  save  it  from  wounds  and  grief  for  ever. 

Dost  thou  understand  me,  sinful  soul?  He  wrestled 
with  justice,  that  thou  mightst  have  rest;  he  wept  and 
mourned,  that  thou  mightst  laugh  and  rejoice;  he  was  be- 
trayed, that  thou  mightst  go  free;  he  was  apprehended, 
that  thou  mightst  escape;  he  was  condemned,  that  thou 
mightst  be  justified ;  and  was  killed,  that  thou  mightst 
live ;  he  wore  a  crown  of  thorns,  that  thou  mightst  wear  a 


92  THE  GREATNESS  OF  THE  SOUL. 

crown  of  glory;  and  was  nailed  to  the  cross,  with  his  arms 
wide  open,  to  show  with  what  freeness  all  his  merits  shall 
be  bestowed  on  the  coming  soul,  and  how  heartily  he  will 
receive  it  into  his  hosom. 

Further,  all  this  he  did  of  mere  good-will,  and  offereth 
the  benefit  thereof  unto  thee  freely;  yea,  he  cometh  unto 
thee  in  the  word  of  the  gospel,  with  the  blood  running 
down  from  his  head  upon  his  face,  with  his  tears  abiding 
upon  his  cheeks,  with  the  holes  as  fresh  in  his  hands  and 
his  feet,  and  as  with  the  blood  still  bubbling  out  of  his 
side,  to  pray  thee  to  accept  of  the  benefit,  and  to  be  recon- 
ciled to  God  thereby.  2  Cor.  v.  But  what  saith  the  sinful 
soul  to  this  ?  I  do  not  ask  what  he  saith  with  his  lips,  for 
he  will  assuredly  flatter  Grod  with  his  mouth;  but  what  do 
his  actions  and  carriages  declare  as  to  his  acceptance  of 
this  incomparable  benefit?  "For  a  wicked  man  speaketh 
with  his  feet,  and  teacheth  with  his  fingers.''  Prov.  vi.  12, 
13.  With  his  feet — that  is,  by  the  way  he  goeth;  and  with 
his  fingers — that  is,  by  his  acts  and  doings.  So,  then,  what 
saith  he  by  his  goings,  by  his  acts  and  doings,  unto  this  in- 
comparable benefit,  thus  brought  unto  him  from  the  Father 
by  his  only  Son  Jesus  Christ  ?  What  saith  he  ?  Why,  he 
saith  that  he  doth  not  at  all  regard  this  Christ,  nor  value 
the  grace  thus  tendered  unto  him  in  the  gospel. 

First,  He  saith,  that  he  rcgardeth  not  this  Christ,  that  he 
seeth  nothing  in  him  why  he  should  admit  him  to  be  enter- 
tained in  his  affections.  Therefore  the  prophet,  speaking  in 
the  person  of  sinners,  says  of  Christ,  "  He  hath  no  form  nor 
comeliness,  and  when  we  shall  see  him,  there  is  no  beauty 
that  we  should  desire  him"  (Isaiah  liii.  2,  3) ;  and  then 
adds,  to  show  what  he  means  by  his  thus  speaking,  "  He  is 
despised  and  rejocted  of  men."  All  this  is  spoken  with  re- 
ference to  his  person,  and  it  was  eminently  fulfilled  upon 
him  in  the  days  of  his  flesh,  when  he  was  hated,  maligned, 
and  persecuted  to  death  by  sinners ;  and  is  still  fulfilled  in 


HOW  SOULS  REJECT  CHRIST.  93 

the  souls  of  sinners,  in  that  they  cannot  abide  to  think  of 
him  with  thoughts  that  have  a  tendency  in  them  to  separate 
them  and  their  lusts  asunder,  and  to  make  them  embrace 
him  for  their  darling,  and  take  up  their  cross  to  follow  him. 
All  this  sinners  speak  out  with  loud  voices,  in  that  they  stop 
their  ears  and  shut  their  eyes  as  to  him ;  but  open  them 
wide  and  hearken  diligently  to  any  thing  that  pleaseth  the 
flesh,  and  that  is  a  nursery  to  sin.     But, 

Secondly  J  As  they  despise,  and  reject,  and  do  not  regard 
his  person,  so  they  do  not  value  the  grace  that  he  tendereth 
unto  them  by  the  gospel ;  this  is  plain  by  that  indifference 
of  spirit  -that  always'  attends  them,  when  at  any  time  they 
hear  thereof,  or  when  it  is  presented  unto  them. 

I  may  safely  say,  that  the  most  of  men  who  are  concerned 
in  a  trade,  will  be  more  vigilant  in  dealing  with  a  twelve- 
penny  customer,  than  they  will  be  with  Christ,  when  he 
comes  to  make  them  by  the  gospel  a  tender  of  the  incom- 
parable grace  of  God.  Hence  they  are  called  fools,  ^'  be- 
cause a  price  is  put  into  their  hands  to  get  wisdom,  and  they 
have  no  heart  to  it.'^  Prov.  xvii.  16.  And  hence  again, 
it  is  that  that  bitter  complaint  is  made,  "But  my  people 
would  not  hearken  to  my  voice,  and  Israel  would  none  of 
me.''  Psalm  Ixxxi.  11. 

Now  these  things  being  found,  as  practised  by  the  souls 
of  sinners,  must  needs  after  a  wonderful  manner  provoke ) 
wherefore  no  marvel  that  the  heavens  are  bid  to  be  as- 
tonished at  this,  and  that  damnation  shall  seize  upon  the 
soul  for  this. 

And  indeed,  the  soul  that  doeth  thus  by  practice,  though 
with  his  mouth  (as  who  doth  not?)  he  shall  show  much 
love  (Jer.  ii.),  doth  by  interpretation  say  these  things — 

1.  That  he  loveth  sin  better  than  grace,  and  darkness 
better  than  light,  even  as  our  Lord  Jesus  Christ  hath  showed. 
"  And  this  is  the  condemnation,  that  light  is  come  into  the 


94  THE  GREATNESS  OF  THE  SOUL. 

world,  and  men  love  darkness  more  than  light  (as  is  mani- 
fest), because  their  deeds  are  evil." 

2.  They  do  also,  bj  their  thus  rejecting  Christ  and  grace, 
say,  that  for  what  the  law  can  do  to  them,  they  value  it  not; 
they  regard  not  its  thundering,  or  threatenings,  nor  will 
they  shrink  when  they  come  to  endure  the  execution  thereof. 
"Wherefore,  God,  to  deter  them  from  such  bold  and  des- 
perate ways,  that  do  by  interpretation  fully  declare  that 
they  make  such  desperate  conclusions,  insinuates  that  the 
burden  of  the  curse  thereof  is  intolerable,  saying,  ^^  Can  thy 
heart  endure,  or  can  thy  hands  be  strong,  in  the  day  that  I 
shall  deal  with  thee  ?  I  the  Lord  have  spoken  it,  I  will  do 
it."  Ezek.  xxii.  14. 

3.  Yea,  by  their  thus  doing,  they  do  as  good  as  say  that 
they  will  run  the  hazard  of  a  sentence  of  death  at  the  day 
of  judgment,  and  that  they  will  in  the  mean  time  join  issue, 
and  stand  a  trial  at  that  day  with  the  great  and  terrible 
God.  What  else  means  their  not  hearkening  to  him,  their 
despising  his  Son,  and  their  rejecting  his  grace;  yea,  I  say 
again,  what  else  means  their  slighting  the  curse  of  the  law, 
and  their  choosing  to  abide  in  their  sins  till  the  day  of 
death  and  judgment  ?  And  thus  I  have  showed  you  the 
causes  of  the  loss  of  the  soul ;  and  assuredly  these  things 
are  no  fables. 

Object.  But  some  may  object,  and  say.  But  you  de- 
nounce all  against  the  Soul,  as  if  the  body  were  in  no  fault 
at  all,  or  as  if  there  were  no  punishment  assigned  for  the 
body. 

Answ.  1.  The  soul  must  be  the  part  punished,  because 
the  soul  is  that  which  sins.  "  Every  sin  that  a  man  doeth 
is  without  the  body,"  fornication  or  adultery  excepted.  1  Cor. 
vi.  18.  ''  Is  without  the  body" — that  is,  as  to  the  wilily 
inventing,  contriving,  and  finding  out  ways  to  bring  the 
motions  of  sin  into  action.  For  alas!  what  can  the  body  do 
as  to  these?     It  is  in  a  manner  wholly  passive;  yea,  alto- 


OBJECTIONS  AS  TO  THE  BODY  CONSIDERED.      95 

gether  as  to  the  lusting  and  purposing  to  do  the  wickedness, 
excepting  the  sin  before  excepted ;  ay,  and  not  excepting 
that,  as  to  the  rise  of  that  sin ;  for  even  that,  with  all  the 
rest,  ariseth  and  proceedeth  out  of  the  heart,  the  soul.  ^'  For 
from  within,  out  of  the  heart  of  man,  proceed  fornica- 
tion, adultery,  murder,  thefts,  covetousness,  wickedness, 
deceit,  lasciviousness,  an  evil  eye,  blasphemy,  pride,  fool- 
ishness :  all  these  evil  things  come  from  within,  and  defile 
the  man.^^  Mark  vii.  21-23.  That  is,  the  outward  man. 
But  a  difi'erence  must  always  be  put  betwixt  defiling  and 
being  defiled,  that  which  defileth  being  the  worst;  not  but 
that  the  body  shall  have  its  share  of  judgment,  for  body  and 
soul  must  be  destroyed  in  hell ;  the  body  as  the  instrument, 
the  soul  as  the  actor;  but  oh!  the  soul,  the  soul,  is  the 
sinner,  and  therefore  the  soul,  as  the  principal,  must  be 
punished. 

And  that  Grod's  indignation  burneth  most  against  the 
soul,  appears  in  that  death  has  seized  upon  every  soul 
already;  for  the  Scripture  saith  that  every  natural  or  un- 
converted man  is  dead.  Dead  !  How?  Is  his  body  dead? 
No,  verily;  his  body  liveth,  but  his  soul  is  dead.  Dead! 
But  with  what  death  ?  Dead  to  Grod,  and  to  all  things  gos- 
pelly  good,  by  reason  of  that  benumbing,  stupifying,  and 
senselessness,  that  by  Grod's  just  judgment,  for  and  by  sin, 
hath  swallowed  up  the  soul.  Eph.  ii.  1-3.  Yea,  if  you  ob- 
serve, you  shall  see  that  the  soul  goeth  first  in  punishment, 
not  only  by  what  has  been  said  already,  in  that  the  soul  is 
first  made  a  partaker  of  death,  but  in  that  God  first  deals 
with  the  soul  by  convictions,  yea,  and  terrors  perhaps,  while 
the  body  is  well ;  or  in  that  he  giveth  up  the  soul  to  judi- 
cial hardness,  and  further  blindness,  while  he  leaveth  the 
body  to  do  its  office  in  the  world ;  yea,  and  also  when  the 
day  of  death  and  dissolution  is  come,  the  body  is  spared, 
while  the  soul  is  tormented  in  unutterable  torment  in  hell. 
And  so  I  say,  it  shall  be  spared,  and  the  clods  of  the  valley 


96  THE  GREATNESS  OF  THE  SOUL. 

sliall  be  sweet  unto  it,  while  the  soul  mourneth  in  hell  for 
sin.  It  is  true,  at  the  day  of  judgment,  because  that  is  the 
last  and  final  judgment  of  Grod  on  men,  then  the  body  and 
soul  shall  be  re-united,  or  joined  together  again,  and  shall 
then  together  partake  of  that  recompense  for  their  wicked- 
ness which  is  meet.  Lukexii.  4;  Matt.  x.  28.  When  I  say, 
the  body  is  spared,  and  the  soul  tormented,  I  mean  not  that 
the  body  is  not  then  at  death  made  to  partake  of  the  wages 
of  sin,  ^'  for  the  wages  of  sin  is  death"  (Rom.  vi.) ;  but  I 
mean,  the  body  partakes  then  but  of  temporal  death,  which 
as  to  sense  and  feeling,  is  sometimes  over  presently,  and 
then  resteth  in  the  grave,  while  the  soul  is  tormented  in 
hell.  Yea,  and  why  is  death  sufiered  to  slay  the  body  ?  I 
dare  say,  not  chiefly  that  the  indignation  of  God  most  burn- 
eth  against  the  body;  but  the  body  being  the  house  for  the 
soul  in  this  world,  God  even  pulls  down  this  body,  that  the 
soul  may  be  stripped  naked,  and  being  stripped,  may  be 
carried  to  prison,  to  the  place  where  damned  souls  are,  there 
to  suffer  in  the  beginning  of  suffering  that  punishment  that 
will  be  endless. 

2.  Therefore  the  soul  must  be  the  part  most  sorely 
punished,  because  justice  must  be  distributed  with  equity. 
God  is  a  God  of  knowledge  and  judgment;  by  him  actions 
are  weighed;  actions  in  order  to  judgment.  1  Sam.  ii.  3. 
Now  by  weighing  actions,  since  he  finds  the  soul  to  have  the 
deepest  hand  in  sin  (and  he  says  that  he  hath),  so,  of  equity 
the  soul  is  to  bear  the  burden  of  punishment.  Shall  not 
the  Judge  of  all  the  earth  do  right,  in  his  famous  distributing 
of  judgment?  Gen.  xix.  25.  lie  will  not  lay  upon  man 
more  than  right,  that  he  should  enter  into  judgment  with 
God.  Job  xxxiv.  23.  The  soul,  since  deepest  in  sin,  shall 
also  be  deepest  in  punishment.  ^'  Shall  one  man  sin,''  said 
Moses,  "and  wilt  thou  be  wroth  with  all  the  congregation?" 
Numb.  xvi.  22.  lie  pleads  here  for  equity  in  God's  distri- 
buting of  judgment.     Yea,  and  so  exact  is  God  in  the  dia- 


PROPER  PUNISHMENT  OP  SOUL  AND  BODY.  97 

tribution  thereof,  that  he  will  not  punish  heathens  as  he  will 
punish  Jews;  wherefore  he  saith,  "Of  the  Jew  first,  or 
chiefly,  and  also  of  the  Gentile."  Rom.  ii.  9.  Yea,  in  hell 
he  has  prepared  several  degrees  of  punishment  for  the 
several  sorts  or  degrees  of  offenders — "And  some  shall  re- 
ceive greater  damnation."  Luke  xx.  47.  And  will  it  not 
be  unmeet  for  us  to  think,  since  God  is  so  exact  in  all  his 
doings,  that  he  will,  without  his  weights  and  measures,  give 
to  soul  and  body,  as  I  may  say,  carelessly,  not  severally, 
their  punishments  according  to  the  desert  and  merit  of  each  ? 

3.  The  punishment  of  the  soul  in  hell  must  needs,  to  be 
sure,  as  to  degree,  differ  from  the  punishment  of  the  body 
there.  When  I  say,  differ,  I  mean,  must  needs  be  greater, 
whether  the  body  be  punished  with  the  same  fire  as  the 
Boul,  or  fire  of  another  nature.  If  it  be  punished  with  the 
same  fire,  yet  not  in  the  same  way;  for  the  fire  of  guilt 
with  the  apprehensions  of  indignation  and  wrath  are  most 
properly  felt  and  apprehended  by  the  soul,  and  by  the  body 
by  virtue  of  its  union  with  the  soul;  and  so  felt  by  the 
body,  if  not  only,  yet  I  think  mostly,  by  way  of  sympathy 
with  the  soul  (and  the  cause,  we  say,  is  worse  than  the  dis- 
ease); and  if  the  wrath  of  God,  and  the  apprehensions  of 
it,  as  discharging  itself  for  sin  and  the  breach  of  the  law, 
be  that  with  which  the  soul  is  punished,  as  sure  it  is,  then 
the  body  is  punished  by  the  effects,  or  by  those  influences 
that  the  soul  in  its  torments  has  upon  the  body,  by  virtue  of 
that  great  oneness  and  union  that  is  between  them. 

But  if  there  be  a  punishment  prepared  for  the  body  dis- 
tinct in  kind  from  that  which  is  prepared  for  the  soul,  yet 
it  must  be  a  punishment  inferior  to  that  which  is  prepared 
for  the  soul.  Not  that  the  soul  and  body  shall  be  severed, 
but  being  made  of  things  distinct,  their  punishments  will  be 
by  that  which  is  most  suitable  to  each.  I  say,  it  must  be 
inferior,  because  nothing  can  be  so  hot,  so  tormenting,  so 
intolerably  insupportable,  as  the  quickest  apprehensions  of, 

9 


98  THE  GREATNESS  OF  THE  SOUL. 

and  the  immediate  sinking  under,  that  guilt  and  indignation 
that  is  proportionable  to  the  offence.  Should  all  the  wood, 
and  brimstone,  and  combustible  matter  on  earth  be  gathered 
together  for  the  tormenting  of  one  body,  yet  that  cannot 
yield  that  torment  which  the  sense  of  guilt  and  burning-hot 
application  of  the  mighty  indignation  of  God  will  do  to  the 
soul ;  yea,  suppose  the  fire  wherewith  the  body  is  tormented 
in  hell  should  be  seven  times  hotter  than  any  of  our  fires; 
yea,  suppose  it  again  to  be  seven  times  hotter  than  that 
which  is  seven  times  hotter  than  ours ;  yet  it  must,  suppose 
it  be  but  created  fire,  be  infinitely  short  (as  to  torment- 
ing operation)  of  the  unspeakable  wrath  of  God,  when  in  the 
heat  thereof  he  applieth  it,  and  doth  punish  the  soul  for  sin 
therewith  in  hell. 

So,  then,  whether  the  body  be  tormented  with  the  same 
fire  wherewith  the  soul  is  tormented,  or  whether  the  fire  be 
of  another  kind,  yet  it  is  not  possible  that  it  should  bear 
the  same  punishment  as  to  degree,  for  the  causes  that  I  have 
showed.  Nor  indeed  is  it  meet  it  should,  because  the  body 
has  not  sinned  so  grievously  as  the  soul  has  done ;  and  God 
proportioneth  the  punishment  suitably  to  the  offence. 

4.  With  the  soul  by  itself  are  the  most  quick  and  suita- 
ble apprehensions  of  God  and  his  wrath;  wherefore  that 
must  needs  be  made  partaker  of  the  sorest  punishment  in 
hell.  It  is  the  soul  that  now  is  most  subtle  at  discerning, 
and  it  is  the  soul  that  will  be  so.  Then  conscience,  memory, 
understanding,  and  mind,  these  will  be  the  seat  of  torment ; 
since  the  understanding  will  let  wrath  immediately  upon 
these,  from  what  it  apprehends  of  that  wrath;  conscience 
will  let  in  the  wrath  of  God  immediately  upon  these,  from 
what  it  fearfully  feels  of  that  wrath ;  the  memory  will  then 
as  a  vessel  receive  and  retain  up  to  the  brim  of  this  wrath, 
even  as  it  receiveth  by  the  understanding  and  conscience, 
the  cause  of  this  wrath,  and  considers  the  durableness  of  it ; 
so  then  the  soul  is  the  seat  and  receiver  of  wrath,  even  as  it 


PROPER  PUNISHMENT  OF  THE  BODY.         99 

was  the  receiver  and  seat  of  sin.  Here  then  is  sin  and  wrath 
upon  the  soul,  the  soul  in  the  body,  and  so  soul  and  body 
tormented  in  hell-fire. 

5.  The  soul  will  be  most  tormented,  because  strongest; 
the  biggest  burden  must  lie  upon  the  strongest  part,  espe- 
cially since  also  it  is  made  capable  of  it  by  its  sin.  The 
soul  must  bear  its  own  punishment,  and  a  great  part  of  the 
body's  too,  forasmuch  as  so  far  as  apprehension  goes,  the 
soul  will  be  quicker  at  that  work  than  the  body.  The  body 
will  have  its  punishment  to  lie  mostly  in  feeling,  but  the 
soul  in  feeling  and  apprehending  both.  True,  the  body  by 
the  help  of  the  soul  will  see  too,  but  the  soul  will  see  yet 
abundantly  further.  And  good  reason  that  the  soul  should 
bear  part  of  the  punishment  of  the  body,  because  it  was 
through  its  allurements  that  the  body  yielded  to  help  the 
soul  to  sin.  The  devil  presented  sin,  the  soul  took  it  by  the 
body,  and  now  devil,  and  soul,  and  body,  and  all  must  be 
lost,  cast  away — that  is,  damned  in  hell  for  sin ;  but  the  soul 
must  be  the  burden-bearer. 

Object.  But  you  may  say.  Doth  not  this  give  encourage- 
ment to  sinners  to  give  way  to  the  body,  to  be  in  all  its  mem- 
bers loose,  and  vain,  and  wicked,  as  instruments  to  sin  ? 

Answ.  No;  forasmuch  as  the  body  shall  also  have  its 
share  in  punishment.  For  though  I  have  said  the  soul  shall 
have  more  punishment  than  the  body,  yet  I  have  not  said 
that  the  body  shall  at  all  be  eased  by  that;  no,  the  body 
will  have  its  due.  And  for  the  better  making  out  of  my 
answer  further,  consider   these    following    particulars. 

1.  The  body  will  be  the  vessel  to  hold  a  tormented  soul 
in;  this  will  be  something;  therefore  man,  man  damned, 
is  called  a  vessel  of  wrath  (Rom.  ix.  22),  a  vessel,  and  that 
in  both  body  and  soul.  The  soul  receiveth  wrath  into  it- 
self, and  the  body  holdeth  that  soul  that  has  thus  received, 
and  is  tormented  with,  this  wrath  of  God.  Now  the  body 
being  a  vessel  to  hold  this  soul,  that  is  thus  possessed  with 


100  THE  GREATNESS  OF  THE  SOUL. 

the  wrath  of  God,  must  needs  itself  be  afflicted  and  tor- 
mented with  that  torment,  because  of  its  union  with  the 
body;  therefore  the  Holy  Ghost  saith,  "His  flesh  upon  him 
Bliall  have  jDain,  and  his  soul  within  him  shall  mourn.  Job 
xiv.  22.  Both  shall  have  their  torment  and  misery,  for 
that  both  joined  hand  and  hand  in  sin ;  the  soul  to  bring  it 
to  the  birth,  and  the  body  to  midwife  it  into  the  w^orld; 
therefore  it  saith  again,  with  reference  to  the  body,  "  Let 
the  curse  come  into  his  bowels  like  water,  and  like  oil  into 
his  bones.  Let  it  be  to  him  as  the  garment  which  covereth 
him,  and  for  a  girdle,"  &c.  Psalm  cix.  17-19.  The  body, 
then,  will  be  tormented  as  well  as  the  soul,  by  being  a  ves- 
sel to  hold  that  soul  in,  that  is  now  possessed  and  distressed 
with  the  unspeakable  wrath  and  indignation  of  the  Almighty 
God.     And  this  will  be  a  great  deal,  if  you  consider, 

2.  That  the  body  as  a  body  will  by  reason  of  its  union 
with  the  soul  be  as  sensible,  and  so  as  capable  in  its  kind, 
to  receive  correction  and  torment  as  ever,  nay,  I  think 
more ;  for  if  the  quickness  of  the  soul  giveth  quickness  of 
sense  to  the  body,  as  in  some  cases,  at  least,  I  am  apt  to 
think  it  doth,  then  forasmuch  as  the  soul  will  now  be  most 
quick,  most  sharp  in  apprehension,  so  the  body  by  reason 
of  union  and  sympathy  with  the  soul  will  be  most  quick 
and  most  sharp  as  to  sense.  Indeed,  if  the  body  should  not 
receive  and  retain  sense,  yea,  all  its  senses,  by  reason  of  its 
being  a  vessel  to  hold  the  soul,  the  torment  of  the  soul  could 
not,  as  torment,  be  ministered  to  the  body,  any  more  than  the 
fire  tormented  the  king  of  Babylon's  furnace  (Dan.  iii.  19), 
or  than  the  king  of  Moab's  limekiln  was  afflicted  because 
the  king  of  Edom's  bones  were  burnt  to  lime  therein.  Amos 
ii.  1.  But  now  the  body  has  received  again  its  senses,  now 
therefore  it  must,  yea,  it  cannot  choose  but  must  feel  that 
wrath  of  God,  that  is  let  out,  yea,  poured  out  like  floods  of 
water,  into  the  soul. 

Remember  also,  that  besides  what  the  body  receiveth 


PUNISHMENT  OP  THE  BODY  ALSO.  101 

from  the  soul  by  reason  of  its  union  and  sympathy  there- 
with, there  is  a  punishment,  though  I  will  not  pretend  to 
tell  you  exactly  what  it  is,  prepared  for  the  body,  for  its 
joining  with  the  soul  in  sin,  and  instruments  of  punishment 
therewith  to  punish;  a  punishment,  I  say,  that  shall  fall 
immediately  upon  the  body,  and  that  such  an  one  as  will 
most  fitly  suit  the  nature  of  the  body,  as  wrath  and  guilt  do 
most  fitly  suit  the  nature  of  the  soul. 

3.  Add  to  these,  the  durable  condition  that  the  body  (in 
this  state)  is  now  in  with  the  soul.  Time  was  when  the 
body  died,  and  the  soul  lived,  and  that  the  soul  was  tor- 
mented while  the  body  slept  and  rested  in  the  dust;  but 
now  these  things  are  past ;  for  at  the  day  of  judgment,  as  I 
said,  these  two  shall  be  re-united,  and  that  which  once  did 
separate  them  be  destroyed ;  then  of  necessity  they  must 
abide  together,  and  as  together  abide  the  punishment  pre- 
pared for  them ;  and  this  will  greaten  the  torment  of  the 
body. 

Death  was  the  wages  of  sin,  and  once  a  grievous  curse  j 
but  might  the  damned  meet  with  it  in  hell,  they  would 
count  it  a  mercy,  because  it  would  separate  soul  and  body, 
and  not  only  so,  but  take  away  all  sense  from  the  body, 
and  make  it  incapable  of  suffering  torment;  yea,  I  will 
add,  and  by  that  means  give  the  soul  some  ease ;  for  without 
doubt,  as  the  torments  of  the  soul  extend  themselves  to 
the  body,  so  the  torments  of  the  body  extend  themselves  to 
the  soul;  nor  can  it  be  otherwise,  because  of  union  and 
sympathy.  But  death — natural  death — ^shall  be  destroyed, 
and  there  shall  be  no  more  natural  death,  no,  not  in  hell. 
1  Cor.  XV.  26.  And  now  it  shall  happen  to  men,  as  it  hath 
done  in  less  and  inferior  judgments.  "They  shall  seek 
death,  and  desire  to  die,  and  death  shall  not  be  found  by 
them.''  Jer  ix.  21.  Thus  therefore  they  must  abide  to- 
gether. Death  that  used  to  separate  them  asunder  is  now 
slain — 1.  Because  it  was  an  enemy  in  keeping  Christ's  body 

9* 


102  THE  GREATNESS  OF  THE  SOUL. 

in  the  grave ;  and  2,  because  a  friend  to  carnal  men ;  in  that, 
though  it  was  a  punishment  in  itself,  yet  while  it  lasted  and 
had  dominion  over  the  body  of  the  wicked,  it  hindered  them 
of  that  great  and  just  judgment  which  for  sin  was  due  unto 
them ;  and  this  is  the  third  discovery  of  the  manner  and 
way  of  punishing  of  the  body.     But, 

4.  There  will  then  be  such  things  to  be  seen  and  heard, 
which  the  eye  and  the  ear  (to  say  no  more  than  has  been 
said  of  the  sense  of  feeling)  will  see  and  hear,  as  will 
greatly  aggravate  the  punishment  of  the  body  in  hell.  For 
though  the  eye  is  the  window,  and  the  ear  a  door  for  the 
soul  to  look  out  at,  and  also  to  receive  in  by,  yet  whatever 
goeth  in  at  the  ear  or  the  eye  leaves  influence  upon  the 
body,  whether  it  be  that  which  the  soul  delighteth  in,  or 
that  which  the  soul  abhorreth.  For  as  the  eye  affecteth  the 
heart,  or  soul  (Lam.  iii.  51),  so  the  eye  and  ear,  by  hearing 
and  beholding,  both  ofttimes  afflict  the  body.  "  "When  I 
heard,  my  belly  trembled,  rottenness  entered  into  my  bones.'* 
Hab.  iii.  16. 

Now,  I  say,  as  the  body  after  its  resurrection  to  damna- 
tion, to  everlasting  shame  and  contempt  (Dan.  xii.  2 ;  John 
V.  29),  will  receive  all  its  senses  again,  so  it  will  have  mat- 
ter to  exercise  them  upon;  not  only  letting  into  the  soul 
those  aggravations  which  they  by  hearing,  feeling,  and  see- 
ing, are  capable  of  letting  in  thither,  but,  I  say,  they  will 
have  matter  and  things  to  exercise  themselves  upon  for 
helping  forward  the  torment  of  the  body.  Under  temporal 
judgments  of  old,  the  body  as  well  as  the  soul  had  no  ease, 
day  nor  night,  and  that  not  only  by  reason  of  what  was  felt, 
but  by  reason  of  what  was  heard  and  seen.  "  In  the  morn- 
ing thou  shalt  say,  "Would  Grod  it  were  even  !  and  at  even 
thou  shalt  say.  Would  God  it  were  morning  !"  1.  "For  the 
fear  of  thine  heart,  wherewith  thou  shalt  fear  f  2,  "  and 
for  the  sight  of  thine  eyes,  which  thou  shalt  see.''  Deut. 
xxviii.  67.     Nay,  he  tells  them  a  little  before  that  "  they 


FEARFUL  SIGHTS  IN  HELL.  103 

should  be  mad  for  the  sight  of  their  eyes  which  they  should 
see.''  Deut.  xxviii.  34. 

See !  why,  what  shall  they  see  ?  "Why,  themselves  in 
hell,  with  others  like  them ;  and  this  will  be  a  torment  to 
their  body.  There  is  bodily  torment,  as  I  said,  ministered 
to  the  body  by  the  senses  of  the  body.  "What  think  you? 
If  a  man  saw  himself  in  prison,  in  irons,  upon  the  ladder, 
with  the  rope  about  his  neck,  would  not  this  be  distress  to 
the  body  as  well  as  to  the  mind  ?  To  the  body,  doubtless. 
Witness  the  heavy  looks,  the  shaking  legs,  trembling  knees, 
pale  face,  and  beating  and  aching  heart;  how  much  more, 
then,  when  men  shall  see  themselves  in  the  most  dreadful 
place  (Luke  xvi.  28) ;  it  is  a  fearful  place,  doubtless,  to  all 
that  shall  come  thither,  to  behold  themselves  in. 

Again ;  they  shall  see  others  there,  and  shall  by  them 
see  themselves.  There  is  an  art  by  which  a  man  may  make 
his  neighbor  look  so  ghastly,  that  he  shall  fright  himself 
by  looking  on  him,  especially  when  he  thinks  of  himself, 
that  he  is  of  the  same  show  also.  It  is  said  concerning 
men  at  the  downfall  of  Babylon,  that  they  shall  be  amazed 
one  at  another,  ^^  for  their  faces  shall  be  as  flames."  Isa. 
xiii.  8.  And  what  if  one  should  say,  that  even  as  it  is  with 
a  house  set  on  fire  within,  where  the  flame  ascends  out  at 
the  chimneys,  out  at  the  windows,  and  the  smoke  out  at 
every  chink  and  crevice  that  it  can  find,  so  it  will  be  with 
the  damned  in  hell.  That  soul  will  breathe  hell-fire  and 
smoke,  and  coals  will  seem  to  hang  upon  its  burning  lips ; 
yea,  the  face,  eyes,  and  ears  will  seem  all  to  be  chimneys 
and  vents  for  the  flame  and  smoke  of  the  burning  which 
God  by  his  breath  hath  kindled  therein  and  upon  them, 
which  will  be  beheld  one  in  another,  to  the  great  torment 
and  distress  of  each  other. 

"Whall  shall  I  say  ?  Here  will  be  seen  devils,  and  here 
will  be  heard  bowlings  and  mournings ;  here  will  the  soul 
see  itself  at  an  infinite  distance  from  God;   yea,  the  body 


104  THE  GREATNESS  OF  THE  SOUL. 

will  see  it  too.  In  a  word,  who  knows  the  power  of  God's 
wrath,  the  weight  of  sin,  the  torments  of  hell,  and  the 
length  of  eternity  ?  If  none,  then  none  can  tell,  when  they 
have  said  what  they  can,  the  intolerableness  of  the  torments 
that  will  swallow  up  the  soul,  the  lost  soul,  when  it  is  cast 
away  by  God,  and  from  him,  into  outer  darkness,  for  sin. 
But  thus  much  for  the  Cause  of  the  loss  of  the  Soul. 


CHAPTER  VI. 

MEN   WILLING   TO   BE   SAVED   WHEN    TOO   LATE. 

I  NOW  come  to  the  second  doctrine  that  I  gathered  from 
the   text  —  namely,   that    however   unconcerned   and 

CARELESS  some  NOW  BE  ABOUT  THE  LOSS  OR  SALVA- 
TION OF  THEIR  SOULS,  THE  DAY  IS  COMING  (BUT  IT  WILL 
THEN  BE  TOO  LATE)  WHEN  MEN  WILL  BE  WILLING,  HAD 
THEY  NEVER  SO  MUCH,  TO  GIVE  IT  ALL  IN  EXCHANGE  FOR 
THEIR  SOULS. 

There  are  four  things  in  the  words  of  the  text  that  do 
prove  this  doctrine. 

1.  There  is  an  intimation  of  life  and  sense  in  the  man 
that  has  lost,  and  that  after  he  has  lost,  his  soul  in  hell — 
"  Or  what  shall  a  man  give  in  exchange  for  his  soul  V 
These  words  are  by  no  means  applicable  to  the  man  that 
has  no  life  or  sense ;  for  he  that  is  dead  according  to  our 
common  acceptation  of  death,  that  is  deprived  of  life  and 
sense,  would  not  give  twopence  to  change  his  state ;  there- 
fore the  words  do  intimate  that  the  man  is  yet  alive  and 
sensible.  Now  were  a  man  alive  and  sensible,  though  he 
was  in  none  other  place  than  the  grave,  there  to  be  con- 
fined, while  others  are  at  liberty,  what  would  he  give  in 
exchange  for  his  place,  and  to  be  rid  of  that  for  a  better ! 
but  how  much  more  to  be  delivered  from  hell,  the  present 
place  and  state  of  his  soul ! 

2.  There  is  in  the  text  an  intimation  of  a  sense  of  tor- 
ment —  '^  Or  what  shall  a  man  give  in  exchange  for  his 
soul?" — "I  am  tormented  in  this  flame.'^  Torment,  then, 
the  soul  is  sensible  of,  and  that  there  is  a  place  of  ease  and 
peace.     And  from   the   sense   and  feeling  of  torment,  he 

(105) 


106  THE  GREATNESS  OF  THE  SOUL. 

would  give,  yea,  what  would  he  not  give,  in  exchange  for 
his  soul? 

3.  There  is  in  the  text  an  intimation  of  the  intolerable- 
ness  of  the  torment;  because  that  it  supposeth  that  the  man 
whose  soul  is  swallowed  up  therewith  would  give  all,  were 
his  all  never  so  great,  in  exchange  for  his  soul. 

4.  There  is  yet  in  the  text  an  intimation  that  the  soul  is 
sensible  of  the  lastingness  of  the  punishment;  or  else  the 
question  rather  argues  a  man  unwary  than  considerate,  in 
his  oflfering,  as  is  supposed  by  Christ,  so  largely  his  all  in 
exchange  for  his  soul. 

But  we  will  in  this  manner  proceed  no  further,  but  take 
it  for  granted  that  the  doctrine  is  good ;  wherefore  I  shall 
next  inquire  after  what  is  contained  in  this  truth.  And, 
first,  that  God  has  undertaken,  and  loill  accomplish,  the 
hreakiifig  of  the  spirits  of  all  the  world ;  either  hy  his  grace 
and  mercy  to  salvation,  or  hy  his  justice  and  severity  to  dam- 
nation. 

The  damned  soul  under  consideration  is  certainly  sup- 
posed, as  by  the  doctrine,  so  by  the  text,  to  be  utterly  care- 
less, and  without  regard  of  salvation,  so  long  as  the  accept- 
able time  did  last,  and  as  the  white  flag  that  signifies  terms 
of  peace  did  hang  out ;  and  therefore  it  is  said  to  be  lost ; 
but,  behold,  now  it  is  careful,  but  now  it  is  solicitous,  but 
now,  ^^  what  shall  a  man  give  in  exchange  for  his  soul  V 
He  of  whom  you  read  in  the  gospel,  that  could  mind  to  do 
nothing  in  the  days  of  the  gospel  but  to  find  out  how  to  be 
clothed  in  purple  and  fine  linen,  and  to  fare  sumptuously 
every  day,  was  by  God  so  brought  down,  and  laid  so  low  at 
last,  that  he  could  crouch,  and  cringe,  and  beg  for  one  small 
drop  of  water  to  cool  his  tongue  (Luke  xvi.  19, 24)  ;  a  thing 
that  but  a  little  before  he  would  have  thought  scorn  to  have 
done,  when  he  also  thought  scorn  to  stoop  to  the  grace  and 
mercy  of  the  gospel.  But  God  was  resolved  to  break  his 
spirit,  and  the  pride  of  his  heart,  and  to  humble  his  lofty 


GOD  WILL  BREAK  ALL  SPIRITS.  107 

looks,  if  not  by  his  mercy,  yet  by  his  justice ;  if  not  by  his 
grace,  yet  by  hell-fire. 

This  he  also  threatens  to  bring  upon  the  fools,  in  the  Pro- 
verbs— "  They  shall  call,  they  shall  seek,  they  shall  cry.'' 
Prov.  i.  22-32;  Zech.  vii.  11-13.  Who  shall  do  so?  The 
answer  is.  They  that  sometime  scorned  either  to  seek,  or 
call,  or  cry;  they  that  stopped  their  ears,  that  pulled  away 
their  shoulders,  and  that  refused  to  seek,  or  call,  or  cry  to 
God  for  mercy. 

Sinner,  careless  sinner,  didst  thou  take  notice  of  this  first 
inference  that  I  have  drawn  from  my  second  doctrine  ?  If 
thou  didst,  yet  read  it  again ;  it  is  this,  '^  Grod  has  under- 
taken, and  will  accomplish,  the  breaking  of  the  spirits  of  all 
the  world ;  either  by  his  grace  and  mercy  unto  salvation,  or 
by  his  justice  and  severity  to  damnation.'' 

The  reason  for  this  is  this :  Grod  is  resolved  to  have  the 
mastery,  he  is  resolved  to  have  the  victory.  "  Who  will  set 
the  briers  and  thorns  against  me  in  battle,  I  will  go  through 
them  and  burn  them  together."  Isa.  xxvii.  4.  God  will 
march  against  them.  He  is  merciful,  and  is  come  forth 
into  the  world  by  his  Son,  tendering  grace  to  sinners  by  the 
gospel,  and  would  willingly  make  a  conquest  over  them  for 
their  good  by  his  mercy.  Now  he  being  come  out,  sinners 
like  briers  and  thorns  do  set  themselves  against  him,  and 
will  have  none  of  his  mercy.  Well,  but  what  says  God  ? 
He  saith,  "  Then  I  will  march  on.  I  will  go  through  them, 
and  burn  them  together."  I  am  resolved  to  have  the  mas- 
tery one  way  or  another ;  if  they  will  not  bend  to  me,  and 
accept  of  my  mercy  in  the  gospel,  I  will  bend  them,  and 
break  them  by  my  justice  in  hell-fire.  They  say  they  will 
not  bend ;  I  say  they  shall ;  now  they  shall  know  '^  whose 
word  shall  stand,  mine  or  theirs."  Jer.  xliv.  25-28.  Where- 
fore the  apostle,  when  he  saw  that  some  of  the  Corinthians 
began  to  be  unruly,  and  to  do  those  things  that  did  begin  to 
hazard  them,  saith,  "  Do  ye  provoke  the  Lord  to  jealousy  ? 


108  THE  GREATNESS  OF  THE  SOUL. 

are  ye  stronger  than  he  ?"  1  Cor.  x.  20-22.  As  if  he 
should  say,  My  brethren,  are  you  aware  what  you  do  ?  do 
you  not  understand  that  God  is  resolved  to  have  the  mastery 
one  way  or  another  ?  and  are  you  stronger  than-  he  ?  If  not, 
tremble  before  him,  or  he  will  certainly  have  you  under  his 
feet.  "  I  will  tread  them  in  mine  anger,  and  trample  them 
in  my  fury."  Isa.  Ixiii.  3.  Thus  he  speaks  of  them  that  set 
themselves  against  him ;  therefore  beware. — Now  the  reason 
of  this  resolution  of  God  is  this :  it  flows  from  a  determina- 
tion in  him  to  make  all  his  sayings  good,  and  to  verify  them 
on  the  consciences  of  sinners.  And  since  the  incredulous 
world  will  not  believe  now,  and  fly  from  wrath,  they  shall 
shortly  believe  and  cry  under  it ;  since  they  will  not  now 
credit  the  word  before  they  see,  unto  salvation,  they  shall 
be  made  to  credit  it  by  sense  and  feeling,  unto  damnation. 

The  second  inference  that  I  draw  from  my  second  doc- 
trine is  this  :  "  That  it  is,  and  will  he  the  lot  of  some  to  how 
and  hi^eak  he/ore  God  too  late,  or  icJien  it  is  too  late." 

God  is  resolved,  as  I  said,  to  have  the  mastery,  and  that 
not  only  in  a  way  of  dominion  and  lordship  in  general  (for 
that  he  has  now),  but  he  is  resolved  to  master — that  is,  to 
break  the  spirit  of  the  world,  to  make  all  men  cringe  and 
crouch  unto  him,  even  those  who  now  say  "There  is  no 
God  •/'  or,  if  there  be,  yet  "  What  is  the  Almighty,  that  we 
should  serve  him?"   Ps.  xiv.  1;  Job  xxi.  15;  Mai.  iii.  14. 

This  is  little  thought  of  by  those  that  now  harden  their 
hearts  in  wickedness,  and  that  turn  their  spirit  against  God ; 
but  this  they  shall  think  of,  this  they  must  think  of,  this 
God  will  make  them  think  of,  in  that  day  (2  Pet.  iii.  1-4) ; 
at  which  day  they  also  now  do  mock  and  deride,  that  the 
scripture  might  be  fulfilled  upon  them.  And,  I  say,  they 
shall  think  then  of  these  things,  and  break  at  heart,  and 
melt  under  the  hand,  and  power,  and  majesty  of  the  Al- 
mighty; for  "As  I  live,"  saith  God,  "every  knee  shall  bow 
to  me;  every  tongue  shall  confess  to  God."   Tsa.  xlv.  23; 


SOME  WILL  BOW  WHEN  TOO  LATE.  109 

Rom.  xlv.  10-12.  And  again,  "  The  nations  shall  see,  and 
be  confounded  at  all  their  might ;  they  shall  lay  their  hand 
upon  their  mouth,  their  ears  shall  be  deaf;  they  shall  lick 
the  dust  like  a  serpent,  they  shall  move  out  of  their  holes 
like  worms,  or  creeping  things  of  the  earth ;  they  shall  be 
afraid  of  the  Lord  our  God,  and  shall  fear  because  of  thee." 
Micah  vii.  16,  17. 

For  then  they,  will  they,  nill  they,  shall  have  to  do  with 
God,  though  not  with  him  as  merciful,  or  as  one  that  may 
be  entreated ;  yet  with  him  as  just,  and  as  devouring  fire. 
Heb.  xii.  last  verse.  Yea,  they  shall  see  that  face,  and 
hear  that  voice,  from  which  the  heavens  and  the  earth  shall 
flee  away,  and  find  no  place.  Rev.  xx.  11.  And  by  this  ap- 
pearance, and  by  such  words  of  his  mouth  as  he  then  will 
speak  to  them,  they  shall  begin  to  tremble,  and  call  for  the 
rocks  to  fall  upon  them  and  cover  them.  Rev.  vi.  16.  For 
if  these  things  will  happen  at  the  execution  of  inferior 
judgments,  what  will  be  done,  what  efi"ects  will  the  last, 
most  dreadful,  and  eternal  judgment  have  upon  men's  souls? 

Hence  you  find  that  at  the  very  appearance  of  Jesus 
Christ,  the  whole  world  begins  to  mourn  and  lament — 
^'  Every  eye  shall  see  him,  and  they  also  that  pierced  him  : 
and  all  kindreds  of  the  earth  shall  wail  because  of  him.'' 
Rev.  i.  7.  And  therefore  you  also  find  them  to  stand  at  the 
door,  and  knock,  saying,  "  Lord,  Lord,  open  unto  us."  Luke 
xiii.  25,  26 ;  Matt.  xxv.  Moreover,  you  find  them  also  de- 
siring, yea,  also  so  humble  in  their  desires  as  to  be  content 
with  the  least  degree  of  mercy — one  drop,  one  drop  upon  the 
tip  of  one's  finger.  Luke  xvi.  24.  What  stooping,  what 
condescension,  what  humility  is  here  !  All  and  every  one 
of  these  passages  declare  that  the  hand  of  God  is  upon  them, 
and  that  the  Almighty  has  got  the  mastery  of  them,  has 
conquered  them,  broken  the  pride  of  their  power,  and  laid 
them  low,  and  made  them  cringe  and  crouch  unto  him, 
bending  the  knee,  and  craving  kindness. 

10 


110  THE  GREATNESS  OF  THE  SOUL. 

Thus,  then,  will  God  bow,  and  bend,  and  break  them ; 
yea,  make  them  bow,  and  bend,  and  break  before  him. 
And  hence  also  it  is  that  they  will  weep,  and  mourn,  and 
gnash  their  teeth,  and  cry,  and  repent  that  ever  they  have 
been  so  foolish  so  wicked,  so  traitorous  to  their  souls,  and 
such  enemies  of  their  own  eternal  happiness,  as  to  stand  out 
in  the  day  of  their  visitation  in  a  way  of  rebellion  against 
the  Lord. 

But  here  is  their  hard  hap,  their  dismal  lot  and  portion, 
that  all  these  things  must  be  when  it  is  too  late.  It  is,  and 
will  be,  the  lot  and  hap  of  these  to  bow,  bend,  and  break 
too  late. 

You  read,  they  come  weeping  and  mourning,  and  with 
tears ;  they  knock  and  cry  for  mercy.  But  what  did  tears 
avail  ?  Why  nothing ;  for  the  door  was  shut.  He  answered 
and  said,  '^  I  know  you  not  whence  you  are."  Luke  xiii. 
26-28.  But  they  repeat  and  renew  their  suit,  saying,  "  We 
have  eat  and  drunk  in  thy  presence,  and  thou  hast  taught  in 
our  streets."  What  now  ?  Why,  he  returns  upon  them  his 
first  answer  the  second  time,  saying,  ^'  I  tell  you,  I  know 
you  not  whence  you  are )  depart  from  me,  all  ye  workers  of 
iniquity;"  then  he  concludes,  "  There  shall  be  weeping  and 
gnashing  of  teeth,  when  you  shall  see  Abraham,  and  Isaac, 
and  Jacob,  and  all  the  prophets  in  the  kingdom  of  God,  and 
yourselves  thrust  out,"  They  come  weeping,  and  go  weep- 
ing away.  They  came  to  him  weeping,  for  they  saw  that  he 
had  conquered  them  ;  but  they  departed  weeping,  for  they  saw 
that  he  would  damn  them ;  yet,  as  we  read  in  Matt.  xxv. 
44,  they  were  very  loath  to  go  from  him,  by  their  reason- 
ing and  expostulating  with  him — ^'  Lord,  when  saw  we  thee 
an  hungered,  or  thirsty,  or  a  stranger,  or  naked,  or  sick,  or 
in  prison,  and  did  not  minister  unto  thee  V  But  all  would 
not  do;  here  is  no  place  for  change  of  mind, — ''  These  shall 
go  away  into  everlasting  punishment ;  but  the  righteous  into 
life  eternal."    And  now  what  would  a  man  give  in  exchange 


VAIN  LONGINGS  OP  THE  LOST.  Ill 

for  his  soul  ?  So,  that,  as  I  said  before,  all  is  too  late ! 
they  mourn  too  late,  they  repent  too  late,  they  pray  too  late, 
and  seek  to  make  an  exchange  for  their  soul  too  late  ! 

"What  shall  a  man  give  in  exchange  for  his  soul?" 
Two  or  three  things  there  may  yet  be  gathered  from  these 
words;  I  mean,  as  to  the  desires  of  them  that  have  lost 
their  souls,  to  make  for  them  an  exchange :  "  What  shall 
a  man  give  in  exchange?'' — what  shall,  what  would,  yea, 
what  would  not  a  man,  if  he  had  it,  give  in  exchange  for 
his  soul  ? 

1.  What  would  not  a  man — I  mean,  a  man  in  the  con- 
dition that  is  by  the  text  supposed  some  men  are  and  will 
be  in  —  give  in  exchange  to  have  another  man's  virtues 
instead  of  his  own  vices?  "Let  me  die  the  death  of  the 
righteous ;"  let  my  soul  be  in  the  state  of  the  soul  of  the 
righteous  —  that  is,  with  reference  to  his  virtues,  when  I 
die,  "  and  let  my  last  end  be  like  his."  Num.  xxiii.  10.  It 
is  a  sport  now  to  some,  to  taunt,  and  squib,  and  deride 
other  men's  virtues;  but  the  day  is  coming  when  their 
minds  will  be  changed,  and  when  they  shall  be  made  to 
count  those  that  have  done  those  righteous  actions  and 
duties  which  they  have  scoffed  at,  the  only  blessed  men; 
yea,  they  shall  wish  their  soul  in  the  blessed  possession  of 
those  graces  and  virtues  which  those  whom  they  hated  were 
accompanied  with,  and  would,  if  they  had  it,  give  a  whole 
world  for  this  change ;  but  it  will  not  now  do,  it  is  now 
too  late.  What  then  shall  a  man  give  in  exchange  for  his 
soul?  And  this  is  more  than  intimated  in  that  twenty- 
fifth  of  Matthew  named  before ;  for  you  find  by  that  text 
how  loath  they  were,  or  will  be,  to  be  counted  for  unright- 
eous people — "  Lord,"  say  they,  '^  when  did  we  see  thee  an 
hungered,  or  athirst,  naked,  or  sick,  and  did  not  minister 
unto  thee  ?'^  Now  they  are  not  willing  to  be  of  the  number 
of  the  wicked,  though  heretofore  the  ways  of  the  righteous 
were  an  abomination  to  them.      But,  alas  !  they  are  before 


112  THE  GREATNESS  OF  THE  SOUL. 

a  just  God,  a  just  Judge,  a  Judge  that  will  give  every  one 
according  to  his  ways ;  therefore,  "  ^Yoe  to  the  soul  of  the 
wicked  now.  It  shall  go  ill  with  him,  for  the  reward  of 
his  hands  shall  be  given  him.''  Isa.  iii.  11.  Thus,  there- 
fore, he  is  locked  up  as  to  this ;  he  cannot  now  change  his 
vices  for  virtues,  nor  put  himself  nor  his  soul  in  the  stead 
of  the  soul  of  the  saved ;  so  that  it  still  and  will  for  ever 
abide  a  question  unresolved,  "  What  shall  a  man  give  in 
exchange  for  his  soul  ?''  I  do  not  doubt  but  that  a  man's 
state  may  be  such  in  this  world,  that  if  he  had  it  he  would 
give  thousands  of  gold  to  be  as  innocent  and  guiltless  in 
the  judgment  of  the  law  of  the  land,  as  is  the  state  of  such 
or  such;  heartily  wishing  that  himself  was  not  what  he  is; 
how  much  more  then  will  men  wish  thus  when  they  stand 
ready  to  receive  the  last,  their  eternal  judgment.  "  But 
what  shall  a  man  give  in  exchange  for  his  soul  ?" 

2.  As  they  would  for  the  salvation  of  their  souls  be  glad 
to  change  away  their  vices  for  the  virtues,  their  sins  for  the 
good  deeds,  of  others,  so  what  would  they  not  give  to  change 
places  now,  or  to  remove  from  where  now  they  are,  into 
paradise,  into  Abraham's  bosom  ? 

But  neither  shall  this  be  admitted ;  the  righteous  must 
have  their  inheritance  to  themselves.  "Neither,"  said  Abra- 
ham, "  can  they  pass  to  us,  that  would  come  from  thence" 
(Luke  xvi.  26) ;  neither  can  they  dwell  in  heaven  that 
would  come  from  hell. 

They  then  that  have  lost,  or  shall  lose,  their  souls,  are 
bound  to  their  place,  as  well  as  to  their  sins.  When  Judas 
went  to  hell,  he  went  to  his  home,  to  his  own  place  (Acts  i. 
25) ;  and  when  the  righteous  go  hence,  they  also  go  home 
to  their  home,  to  their  own  place;  for  the  kingdom  of 
heaven  is  prepared  for  them.  Matt.  xxv.  34.  Between 
heaven  and  hell,  "  there  is  a  great  gulf  fixed."  Luke  xvi. 
32.    That  is  a  strong  passage ; — there  is  a  great  gulf  fixed. 

What  this  gulf  is,  and  how  impassable,  they  that  shall 


CHANGELESS  CONDITION  OF  THE  LOST.  113 

lose  their  souls  will  know  to  their  woe ;  because  it  is  fixed 
there  where  it  is  on  purpose  to  keep  them  in  their  torment- 
ing place,  so  that  they  that  would  pass  from  hell  to  heaven 
cannot.  But  I  say,  ^^  Would  they  not  change  places  ? 
would  they  not  have  a  more  comfortable  house  and  home 
for  their  souls  ?"  Yes,  verily,  the  text  supposes  it,  and  the 
16th  of  Luke  affirms  it;  yea,  and  could  they  purchase  for 
their  soul  a  habitation  among  the  righteous,  would  they 
not  ?  Yes,  they  would  give  all  the  world  for  such  a  change. 
AYhat  shall,  what  shall  not  a  man,  if  he  had  it,  if  it  would 
answer  his  design,  give  in  exchange  for  his  soul  ? 

3.  As  the  damned  would  change  their  own  vices  for 
virtues,  and  the  place  where  they  are  for  that  into  which 
they  shall  not  come,  so  what  would  they  give /or  a  change 
of  condition  ?  Yea,  if  an  absolute  change  may  not  be 
obtained,  yet  what  would  they  give  for  the  least  degree 
of  mitigation  of  that  torment  which  now  they  know  will 
without  any  intermission  be,  and  that  for  ever  and  ever  ? 
'^  Tribulation  and  anguish,  indignation  and  wrath'^  (Rom. 
ii.  8,  9) ;  the  gnawing  worm,  and  everlasting  destruction 
from  the  presence  of  the  Lord,  and  from  the  glory  of  his 
power  (2  Thess.  i.  7-10),  cannot  be  borne  but  with  great 
horror  and  grief;  no  marvel  then  if  these  poor  creatures 
would  for  ease  for  their  souls  be  glad  to  change  their  con- 
ditions. Change  !  —  with  whom  ?  with  an  angel,  with  a 
saint )  ay,  with  a  dog  or  a  toad ;  for  tliey  mourn  not,  they 
weep  not,  nor  do  they  bear  indignation  of  wrath;  they  are 
as  if  they  had  not  been;  only  the  sinful  soul  abides  in  its 
sins,  in  the  place  designed  for  lost  souls,  and  in  the  condition 
that  wrath  and  indignation  for  sin  and  transgression,  hath 
decreed  them  to  abide  for  ever.  And  this  brings  me  to  the 
conclusion,  which  is,  that  seeing  the  ungodly  do  seek  good 
things  too  late,  therefore,  notwithstanding  their  seeking, 
they  must  still  abide  in  their  place,  their  sins,  and  their  tor- 
ment.   ^^For  what  can  a  man  give  in  exchange  for  his  soul?" 

10* 


114  THE  GREATNESS  OF  THE  SOUL. 

Therefore  God  saith,  that  the  lost  there  must  still 
abide  and  dwell;  no  exchange  can  be  made.  Isaiah  1.  11; 
Ezek.  xxxii.  25-27.  "  This  shall  they  have  of  mine  hand, 
they  shall  lie  down  in  sorrow;"  they  shall  lie  down  in  it, 
they  shall  make  their  bed  there,  there  they  shall  lie.  And 
this  is  the  bitter  pill  that  they  must  swallow  down  at  last; 
for  after  all  their  tears,  their  sorrows,  their  mourning?', 
their  repentings,  their  wishings  and  wouldings,  and  all 
their  inventings  and  desires  to  change  their  state  for  a 
better,  they  must  lie  down  in  sorrow.  The  poor  condemned 
man  that  is  upon  the  ladder  or  scaffold  has,  if  one  knew 
them,  many  a  long  wish  and  long  desire  that  he  might  come 
down  again  alive,  or  that  his  condition  was  as  one  of  the 
spectators  that  are  not  condemned,  and  brought  thither  to  be 
executed,  as  he.  How  carefully  also  doth  he  look  with  his 
failing  eyes,  to  see  if  some  one  comes  not  from  the  king  with 
a  pardon  for  him,  all  the  while  endeavoring  to  fumble  away 
as  well  as  he  can,  and  to  prolong  the  minute  of  his  exe- 
cution. But  at  last,  when  he  has  looked,  when-  he  has 
wished,  when  he  has  desired,  and  done  whatever  he  can, 
the  blow  with  the  axe,  or  turn  with  the  ladder,  is  his  lot ; 
so  he  goes  off  the  scaffold,  so  he  goes  from  among  men. 
And  thiis  it  will  be  with  those  that  we  have  under  con- 
sideration ;  when  all  comes  to  all,  and  they  have  said,  and 
wished,  and  done  what  they  can,  the  judgment  must  not  be 
reversed — they  must  lie  down  in  sorrow. 

They  must,  or  shall,  '^lie  down."  Of  old,  when  a  man  was 
to  be  chastised  for  his  fault,  he  was  to  lie  down  to  receive 
his  stripes ;  so  here,  saith  the  Lord,  they  shall  lie  down — ■ 
<'  And  it  shall  be,  if  the  wicked  man  be  worthy  to  be  beaten, 
the  judge  shall  cause  him  to  lie  down,  and  to  be  beaten 
before  his  face."  Deut.  xxv.  2.  And  this  lying  down  was  to 
be  his  lot  after  he  had  pleaded  for  himself  what  he  could — 
and  the  judge  shall  cause  him  to  be  beaten  before  his  face, 
while  he  is  present  to  behold  the  execution  of  judgment. 


SUBMISSION  TO  PUNISHMENT.  115 

And  thus  it  shall  be  at  the  end  of  the  world ',  the  wicked 
shall  lie  down,  and  shall  be  beaten  with  many  stripes,  in  the 
presence  of  Christ,  and  in  the  presence  of  the  holy  angels. 
2  Thess.  i. ;  Rev.  xiv.  10.  For  there  will  be  his  presence, 
not  only  at  the  trial  as  judge,  but  to  see  execution  done, 
nay,  to  do  it  himself  by  pouring  out  his  wrath,  like  a  river 
of  burning  brimstone,  upon  the  soul  of  the  lost  and  cast- 
away sinner. 

They  shall  ''  lie  down.^'  These  words  imply  that  at  last 
the  damned  soul  shall  submit ;  for  to  lie  down  is  an  act  that 
signifies  submission,  especially  to  lie  down  to  be  beaten. 
^'  The  wicked  shall  be  silent  in  darkness."  When  the  male- 
factor has  said  and  wished  all  that  he  can,  yet  at  last  he 
submits,  is  silent,  and,  as  it  were,  helps  to  put  his  head  into 
the  halter,  or  doth  lay  down  his  neck  upon  the  block.  1  Sam. 
ii,  9.  So  here  it  is  said  of  the  damned — "  they  shall  lie 
down  in  sorrow."  There  is  also  a  place  that  saith,  "  These 
shall  go  away  into  everlasting  punishment."  Matt.  xxv.  46. 
To  go — to  go  to  punishment,  is  also  an  act  of  submission. 
Now  submission  to  punishment  doth,  or  should,  flow  from 
full  conviction  of  the  merit  of  punishment;  and  I  think  it 
is  so  to  be  understood  here.  "  For  every  mouth  shall  be 
stopped,  and  all  the  world  (of  soul-losers)  become  guilty  be- 
fore Grod."  Rom.  iii.  4, 19.  Every  mouth  shall  be  stopped, 
not  at  the  beginning  of  the  judgment,  for  then  they  plead, 
and  pray,  and  also  object  against  the  judge;  but  at  the  end, 
after  by  a  judicial  proceeding  he  shall  have  justified  against 
them  his  sayings,  and  have  overcome  these  his  judges,  then 
they  shall  submit,  and  also  lie  down  in  sorrow ;  yea,  they 
shall  go  away  to  their  punishment  as  those  who  know  they 
deserve  it ;  yea,  they  shall  go  away  with  silence.  Luke  xiii. 
25-28 ;  Matt.  xxv.  44.     Now, 

How  they  shall  behave  themselves  in  hell,  I  will  not 
here  dispute ;  whether  in  a  way  of  rage  and  blasphemy,  and 
in  rending  and  tearing  the  name  and  just  actions  of  God 


116  THE  GREATNESS  OF  THE  SOUL. 

towards  them,  or  whether  by  way  of  submission  there ;  I 
say,  though  this  is  none  of  the  task  I  have  taken  in  hand, 
yet  a  word  or  two,  if  you  please. 

Doubtless  they  will  not  be  mute  there ;  they  will  cry,  and 
wail,  and  gnash  their  teeth,  and  perhaps  too  sometimes  at 
G-od;  but  I  do  think  that  the  justice  they  have  deserved, 
and  the  equal  administration  of  it  upon  them,  will  for  the 
most  part  prevail  with  them  to  rend  and  tear  themselves,  to 
acquit  and  justify  Grod,  and  to  add  fuel  to  their  fire  by  con- 
cluding themselves  in  all  the  fault,  and  that  they  have  suffi- 
ciently merited  this  just  damnation.  For  it  would  seem 
strange  to  me  that  just  judgment  among  men  shall  termi- 
nate in  this  issue,  if  Grod  should  not  justify  himself  in  the 
conscience  of  all  the  damned.  But  as  here  on  earth,  so  he 
will  let  them  that  go  to  hell  know,  that  he  hath  not  done 
without  a  cause,  a  sufficient  cause,  all  that  he  hath  done  in 
damning  them.  Ezek.  xiv.  23. 


CHAPTER  YII. 

APPLICATION    OF    THE    SUBJECT. 

I  COME  now  to  make  some  use  and  application  of  the 
whole.     And, 

1.  If  the  Soul  be  so  excellent  a  thing  as  we  have  made  it 
appear  to  be,  and  if  the  loss  thereof  be  so  great  a  loss,  then 
here  you  may' see  who  are  the  extravagant  ones;  I  mean,  those 
that  are  such  in  the  highest  degree.  Solomon  tells  us  of 
a  great  waster,  and  saith  also,  that  '-'■  He  that  is  slothful 
in  his  business,  is  brother  to  such  an  one.'^  ProY.  xviii.  9. 
Who  Solomon  had  his  eye  upon,  or  who  it  was  that  he 
counted  so  great  a  waster,  I  cannot  tell ;  but  I  will  chal- 
lenge all  the  world  to  show  me  one,  who  for  wasting  and  de- 
stroying may  be  compared  to  him,  that  for  the  lusts  and 
pleasures  of  this  life  will  hazard  the  loss  of  his  Soul.  Many 
men  will  be  so  profuse,  and  will  spend  at  that  prodigal  rate, 
that  they  will  bring  a  thousand  pounds  a  year  to  five  hun- 
dred, and  five  hundred  to  fifty,  and  some  also  will  bring  that 
fifty  to  less  than  ninepence ;  but  what  is  this  to  him  that 
shall  never  leave  losing  until  he  has  lost  his  soul  ?  I  have 
heard  of  some  who  would  throw  away  a  farm,  a  good  estate, 
upon  the  trundling  of  one  single  bowl;  but  what  is  this  to 
the  casting  away  the  Soul  ?  I  say,  what  is  this  to  the  loss 
of  the  Soul,  and  that  for  less  than  the  trundling  of  a  bowl  ? 
Nothing  can  for  badness  be  compared  to  sin ;  it  is  the  vilest 
thing;  it  cannot  have  a  worse  name  than  its  own;  it  is 
worse  than  the  vilest  man,  than  the  vilest  of  beasts;  yea, 
sin  is  worse  than  the  devil  himself,  for  it  is  sin,  and  sin 
only,  that  hath  made  the  devils  devils ;  and  yet  for  this,  for 
this  vile,  this  abominable  thing,  some  men,  yea,  most  men, 

(117) 


118  THE  GREATNESS  OF  THE  SOUL. 

will  venture  the  loss  of  their  soul ;  yea,  they  will  mortgage, 
pawn,  and  set  their  souls  to  sale  for  it.  Jer.  xliv.  4.  Is  not 
this  a  great  waster  ?  Doth  not  this  man  deserve  to  he  ranked 
among  the  extravagant  ones  ?  What  think  you  of  him  who 
when  he  tempted  the  wench  to  uncleanness  said  to  her,  "If 
thou  wilt  venture  thy  body,  I  will  venture  my  soul  ?"  Was 
not  here  likely  to  be  a  fine  bargain,  think  you  ?  or  was  not 
this  man  likely  to  be  a  gainer  by  so  doing  ?  This  is  he  that 
prizes  sin  at  a  higher  rate  than  he  doth  his  immortal  soul ; 
yea,  this  is  he  that  esteems  a  quarter  of  an  hour's  pleasure 
more  than  he  fears  everlasting  damnation.  What  shall  I 
say  ?  This  man  is  minded  to  give  more  to  be  damned,  than 
God  requires  he  should  give  to  be  saved ;  is  not  this  an  ex- 
travagant one  ?  "  Be  astonished,  0  ye  heavens !  at  this, 
and  be  ye  horribly  afraid  ?"  Jer.  ii.  9-12.  Yea,  let  all  the 
angels  stand  amazed  at  the  unaccountable  prodigality  of 
such  an  one. 

Object.  1.  But  some  may  say,  I  cannot  believe  that  God 
will  be  so  severe  as  to  cast  away  into  hell-fii-e  an  immortal 
soul  for  a  little  sin. 

Ansic. — I  know  thou  canst  not  believe  it,  for  if  thou 
couldst,  thou  wouldst  sooner  eat  fire  than  run  this  hazard ; 
and  hence  all  they  that  go  down  to  the  lake  of  fire  are 
called  the  unbelievers;  and  the  Lord  shall  cut  thee  (that 
makest  this  objection)  asunder,  and  shall  appoint  thee  thy 
portion  with  such,  except  thou  believe  the  gospel,  and  re- 
pent. Luke  xii.  46. 

Object.  2.  But  surely,  though  God  should  be  so  angry 
at  the  beginning,  it  cannot  in  time  but  grieve  him  to  see     ^ 
and  hear  souls  roaring  in  hell,  and  that  for  a  little  sin. 

Answ.  Whatsoever  God  doeth,  it  abideth  for  ever.  Eccles. 
iii.  14.  He  doeth  nothing  in  a  passion,  or  in  an  angry  fit; 
he  proccedeth  with  sinners  by  the  most  perfect  rules  of  jus- 
tice ;  wherefore  it  would  be  injustice  to  deliver  them  whom 
the  law  condemneth,  yea,  he  would  falsify  his  word,  if  after 


OBJECTIONS  ANSWERED.  119 

a  time  lie  should  deliver  tliem  from  hell,  concerning  whom 
he  hath  solemnly  testified  that  they  shall  be  there  for  ever. 

Object.  3.  Oh,  but,  as  he  is  just,  so  he  is  merciful;  and 
mercy  is  pitiful,  and  very  compassionate  to  the  afflicted. 

Answ.  Oh,  but  mercy  abused  becomes  most  fearful  in 
tormenting.  Did  you  never  read  that  the  Lamb  turned 
lion,  and  that  the  world  will  tremble  at  the  wrath  of  the 
Lamb,  and  be  afflicted  more  at  the  thoughts  of  that,  than  at 
the  thoughts  of  any  thing  that  shall  happen  to  them,  in  the 
day  when  God  shall  call  them  to  an  account  for  their  sins? 
Rev.  vi.  16,  17. 

The  time  of  mercy  will  be  then  past;  for  now  is  that  ac- 
ceptable time,  behold  now  is  the  day  of  salvation ;  the  gate 
of  mercy  will  then  be  shut,  and  must  not  be  opened  again ; 
for  now  is  that  gate  open,  now  it  is  open  for  a  door  of  hope. 
2  Cor.  vi.  2;  Matt.  xxv.  10;  Luke  xiii.  25. 

The  time  of  showing  pity  and  compassion  will  then  be 
at  an  end;  for  that,  as  to  acting  towards  sinners,  will  last  but 
till  the  glass  of  the  world  is  run ;  and  when  that  day  is  past, 
mark  what  God  saith  shall  follow,  ^^  I  will  laugh  at  your 
calamity,  I  will  mock  when  your  fear  cometh ;  when  your 
fear  cometh  as  desolation,  and  your  destruction  cometh  like 
a  whirlwind;  when  distress  and  anguish  cometh  upon  you.'' 
Prov.  i.  26,  27. 

Mark  you,  with  how  many  pinching  expressions  the 
Lord  Jesus  Christ  doth  threaten  the  refusing  sinner,  who 
refuse th  him  now — I  will  laugh  at  him,  I  will  mock  at  him. 
But  when.  Lord,  wilt  thou  laugh  at,  and  mock  at,  the  im- 
penitent ?  The  answer  is,  ^^  I  will  laugh  at  their  calamities, 
and  mock  when  their  fear  cometh;  when  their  fear  cometh 
as  desolation,  and  their  destruction  like  a  whirlwind;  when 
distress  and  anguish  cometh  upon  them.'' 

Object.  4.  But  if  God  Almighty  be  at  this  point,  and 
there  be  no  moving  of  him  to  mercy  at  that  day,  yet  we 


120  THE  GREATNESS  OF  THE  SOUL. 

can  but  lie  in  hell  till  we  are  burnt  out,  as  the  log  doth  at 
the  back  of  the  fire. 

Poor  besotted  sinner !  is  this  thy  last  shift  ?  Wilt  thou 
comfort  thyself  with  this  ?  Are  thy  sins  so  dear,  so  sweet, 
so  desirable,  so  profitable  to  thee,  that  thou  wilt  venture  a 
burning  in  hell-fire  for  them  till  thou  art  burnt  out  ?  Is 
there  nothing  else  to  be  done  but  to  make  a  covenant  with 
death,  and  to  maintain  thy  agreement  with  hell  ?  Isa. 
xxviii.  15.  Is  it  not  better  to  say  now  unto  God,  Do  not 
condemn  me  ?  and  to  say  now.  Lord,  be  merciful  to  me,  a 
sinner?  Would  not  tears,  and  prayers,  and  cries,  to  God 
for  mercy  in  this  acceptable  time,  yield  thee  more  benefit 
in  the  next  world,  than  to  lie  and  burn  out  in  hell  will  do  ? 
But  to  come  more  close  to  thee.  Have  not  I  told  thee 
already  that  there  is  no  such  thing  as  a  ceasing  to  be  ? 
that  the  damned  shall  never  be  burned  out  in  hell  ?  There 
shall  be  no  more  such  death,  or  cause  of  dissolution,  for 
ever.  This  one  thing,  well  considered,  breaks  not  only  the 
neck  of  that  wild  conceit  on  which  thy  foolish  objection  is 
built,  but  will  break  thy  stubborn  heart  in  pieces.  For 
then  it  follows,  that  unless  thou  canst  conquer  God,  or  with 
ease  endure  to  conflict  with  his  sin-revenging  wrath,  thou 
wilt  be  made  to  mourn  while  under  his  everlasting  wrath 
and  indignation  •  and  to  know  that  there  is  not  such  a 
thing  as  a  burning-out  in  hell-fire. 

Object.  5.  But  if  this  must  be  my  case,  I  shall  have 
more  fellows ;  I  shall  not  go  to  hell,  nor  yet  burn  there, 
alone. 

Ans. — What !  again ;  is  there  no  breaking  of  the  league 
that  is  betwixt  sin  and  thy  soul  ?  What !  resolved  to  be  a 
self-murderer,  a  soul-murderer?  What!  resolved  to  murder 
thine  own  soul  ?  But  is  there  any  comfort  in  being  hanged 
with  company  ?  in  sinking  into  the  bottom  of  the  sea  with 
company  ?  or  in  going  to  hell,  in  burning  in  hell,  and  in 
enduring  the  everlasting  pains  of  hell,  with  company  ?     0, 


WHO  ARE  THE  GREATEST  FOOLS.  121 

besotted  wretch !  But  I  tell  thee,  the  more  company,  the 
more  sorrow ;  the  more  fuel,  the  more  fire.  Hence  the 
damned  man  that  we  read  of  in  Luke,  desired  that  his 
brethren  might  be  so  warned  and  prevailed  with  as  to  be 
kept  out  of  that  place  of  torment.  Luke  xvi.  27,  28. 

But  to  hasten ;  I  come  now  to  the  second  use. 

Use  2.  Is  it  so  ?  Is  the  soul  such  an  excellent  thing, 
and  the  loss  thereof  so  unspeakably  great  ?  Then  here  you 
may  see  wlio  are  the  greatest  fools  in  the  world  —  namely, 
those  who  to  get  the  world  and  its  preferments  will  neglect 
God  till  they  lose  their  souls.  The  rich  man  in  the  gospel 
was  one  of  these  great  fools ;  for  he  was  more  concerned 
about  what  he  should  do  with  his  goods  than  how  his  soul 
should  be  saved.  Luke  xii.  16-21.  Some  are  for  venturing 
their  souls  for  pleasures,  and  some  are  for  venturing  their 
souls  for  profits ;  they  that  venture  their  souls  for  pleasures 
have  but  little  excuse  for  their  doings ;  but  they  that  ven- 
ture their  souls  for  profit  seem  to  have  much.  ^^  And  they 
all  with  one  consent  began  to  make  excuse. ^^  Excuse,  for 
what  ?  why,  for  the  neglect  of  the  salvation  of  their  souls. 
But  what  was  the  cause  of  their  making  this  excuse  ?  Why, 
their  profits  came  tumbling  in.  ^^  I  have  bought  a  piece  of 
ground  ;  I  have  bought  five  yoke  of  oxen ;  and  I  have  mar- 
ried a  (rich)  wife,  and  therefore  I  cannot  come.^' 

Thus  also  it  was  with  the  fool  first  mentioned;  his 
ground  did  bring  forth  plentifully,  wherefore  he  must  of 
necessity  forget  his  soul,  and,  as  he  thought,  all  the  reason 
of  the  world  he  should.  Wherefore  he  falls  to  crying  out,' 
What  shall  I  do  ?  Now,  had  one  said.  Mind  the  good  of 
thy  soul,  man;  the  answer  would  have  been  ready,  But 
where  shall  I  bestow  my  goods  ?  If  it  had  been  replied, 
Stay  till  harvest;  he  returns  again.  But  I  have  no  room 
where  to  bestow  my  goods.  Now  tell  him  of  praying,  and 
he  answers,  he  must  go  to  building.  Tell  him  he  should 
frequent  sermons,  and  he  replies,  he  must  mind  his  work- 

13 


122  THE  GREATNESS  OF   THE  SOUL. 

men.  ''  He  cannot  deliver  his  soul,  nor  say,  Is  there  not  a 
lie  in  my  right  hand  ?"  Isa.  xliv.  20. 

And  see  if  in  the  end  he  did  not  become  a  fool;  for 
though  he  accomplished  the  building  of  his  barns,  and  put 
in  there  all  his  fruits  and  his  goods,  yet  even  till  now  his 
soul  was  empty,  and  void  of  all  that  was  good.  Nor  did 
he,  in  singing  that  requiem  which  he  sung  to  his  soul  at 
last,  saying,  ^'  Soul,  take  thine  ease,  eat,  drink,  and  be 
merry,^'  show  himself  ever  the  wiser ;  for  in  all  his  labors 
he  had  rejected  to  get  that  food  that  indeed  is  meat  and 
drink  for  the  soul.  Nay,  in  singing  this  song  he  did  but 
provoke  God  to  hasten  to  send  and  fetch  his  soul  to  hell ;  for 
so  begins  the  conclusion  of  the  parable  —  "Thou  fool,  this 
night  shall  thy  soul  be  required  of  thee ;  then  whose  shall 
those  things  be  which  thou  hast  provided  V  So  that,  I  say, 
it  is  the  greatest  folly  in  the  world  for  a  man,  upon  any 
pretence  whatever,  to  neglect  to  make  good  the  salvation  of 
his  soul. 

There  are  six  signs  of  a  fool,  and  they  do  all  meet  in  that 
same  man  that  concerns  not  himself,  and  that  to  good 
purpose,  for  the  salvation  of  his  soul. 

1.  "A  fool  has  not  an  heart,  when  the  price  is  in  his 
hand,  to  get  wisdom."  Prov.  xvii.  16. 

2.  "It  is  a  sport  to  a  fool  to  do  mischief,  and  to  set  light 
by  the  commission  of  sin."  Proverbs  x.  23 ;  xiv.  9. 

3.  "Fools  despise  wisdom;  fools  hate  knowledge."  Prov. 
i.  7-22. 

4.  "A  fool  after  restraint  returns  to  his  folly."  Prov. 
xxvi.  11. 

5.  "  The  way  of  a  fool  is  right  in  his  own  eyes."  Prov. 
xii.  15. 

6.  "The  fool  goes  merrily  to  the  correction  of  the  stocks." 
Prov.  vii.  22,  23. 

I  might  add  many  more,  but  these  six  shall  suffice  at 
this  time,  by  which  it  appears  that  the  fool  has  no  heart 


OBJECTORS  ALWAYS  IN  EXTREMES.  123 

for  the  heavenly  prize^  yet  he  has  to  sport  himself  in  sin ; 
and  when  he  despises  wisdom,  the  way  is  yet  right  before 
him ',  yea,  if  he  be  for  some  time  restrained  from  vice,  he 
greedily  turneth  again  thereto;  and  will,  when  he  has 
finished  his  course  of  folly  and  sin  in  this  world,  go  as 
heedlessly,  as  carelessly,  as  unconcernedly,  and  quietly, 
down  the  steps  to  hell,  as  the  ox  goeth  to  the  slaughter- 
house. 

This  is  a  soul-fool,  a  fool  of  the  biggest  size.  And  so  is 
every  one  also  that  layeth  up  treasure  for  himself  on  earth, 
and  is  not  rich  towards  God.  Luke  xii.  21. 

Object.  1.  But  would  you  not  have  us  mind  our  worldly 
concerns  ? 

Ansio. — Mind  them,  but  mind  them  in  their  place ;  mind 
thy  soul  first  and  most ;  the  soul  is  more  than  the  body, 
and  eternal  life  better  than  temporal;  first  seek  the  king- 
dom of  G-od,  and  prosper  in  thy  health  and  thy  estate  as 
thy  soul  prospers.  Matt.  vi.  33 ;  3  John  2.  But  as  it  is 
rare  to  see  this  command  obeyed,  for  the  kingdom  of  God 
shall  be  thought  of  last,  so  if  John's  wish  was  to  light  upon, 
or  happen  to  some  people,  they  would  neither  have  health 
nor  wealth  in  this  world.  To  '^prosper  and  be  in  health,  as 
their  soul  prospers" — what !  to  thrive  and  mend  in  outwards 
no  faster  ?  Then  we  should  have  them  have  consumptive 
bodies  and  low  estates ;  for  are  not  the  souls  of  most  as  un- 
thrifty, for  grace  and  spiritual  health,  as  is  the  tree  without 
fruit,  that  is  pulled  up  by  the  roots  ? 

Object.  2.  But  would  you  have  us  sit  still  and  do 
nothing  ? 

Answ.  —  And  must  you  needs  be  upon  the  extremes; 
must  you  mind  this  world  to  the  damnation  of  your  souls; 
or  will  you  not  mind  your  callings  at  all  ?  Is  there  not  a 
middle  way?  may  you  not,  must  you  not,  get  your  bread 
in  a  way  of  honest  industry,  that  is,  caring  most  for  the 
next  world,  and  so  using  this  as  not  abusing  the  same? 


124  THE  GREATNESS  OF  THE  SOUL. 

1  Cor.  yii.  29-31.  And  then  a  man  doth  so,  and  never  but 
then,  when  he  sets  this  world  and  the  next  in  their  proper 
places,  in  his  thoughts,  in  his  esteem,  and  judgment,  and 
dealeth  with  both  accordingly.  2  Cor.  iv.  18.  And  is 
there  not  all  the  reason  in  the  world  for  this  ?  Are  not  the 
things  that  are  eternal  best  ?  Deut.  viii.  3 ;  Matt.  iv.  4 ; 
Heb.  X.  39.  Will  temporal  things  make  thy  soul  to  live  ? 
or  art  thou  none  of  those  that  should  look  after  the  salvation 
of  their  soul  ? 

Object.  3.  But  the  most  of  men  do  that  which  you  forbid, 
and  why  may  not  we  ? 

j^nsw. — Grod  says,  "Thou  shalt  not  follow  a  multitude  to 
do  evil.''  Exod.  xxiii.  2  ;  Matt.  vi.  33.  It  is  not  what  men 
do,  but  what  God  commands;  it  is  not  what  doth  present 
itself  unto  us,  but  what  is  best,  that  we  should  choose.  Luke 
X.  41,  42.  Now,  "  he  that  refuseth  instruction,  despiseth 
his  own  soul;  and  he  that  keepeth  the  commandment, 
keepeth  his  own  soul."  Prov.  xv.  32;  xix.  16.  Make  not 
therefore  these  foolish  objections.  But  what  saith  the  word  ? 
How  readest  thou?  That  tells  thee,  that  the  pleasures  of 
sin  are  but  for  a  season;  that  the  things  that  are  seen  are 
but  temporal;  that  he  is  a  fool  that  is  rich  in  this  world, 
and  is  not  so  towards  God;  "and  what  shall  it  profit  a  man, 
if  he  shall  gain  the  whole  world,  and  lose  his  own  soul  ?" 

Object.  4.  But  may  one  not  be  equally  engaged  for  both  ? 

Ansio. — A  divided  heart  is  a  faulty  one.  Hos.  x.  2.  You 
cannot  serve  God  and  mammon.  Matt.  vi.  24 ;  Luke  xvi. 
13.  "If  any  man  love  the  world,  the  love  of  the  Father  is 
not  in  him.''  1  John  ii.  15.  And  yet  this  objection  bespeaks 
that  thy  heart  is  divided,  that  thou  art  a  mammonist,  or 
that  thou  lovest  the  world.  But  will  riches  profit  in  the 
day  of  wrath  ?  Prov.  xi.  4 ;  yea,  are  they  not  hurtful  in  the 
day  of  grace?  Do  they  not  tend  to  surfeit  the  heart,  and  to 
alienate  a  man  and  his  mind  from  things  that  are  better  ? 
Luke  xxi.  34.     Why  then  wilt  thou  set  thy  heart  upon  that 


CHOICE  OF  SOUL-SHEPHERDS.  125 

which  is  not  ?  Yea,  then  what  will  become  of  them  that  are 
so  far  oiF  from  minding  their  souls,  that  they  for  whole  days, 
whole  weeks,  whole  months,  and  years  together,  scarce  con- 
sider whether  they  have  souls  to  save  ? 

Use  3.  But,  thirdly.  Is  it  so?  Is  the  Soul  such  an  ex- 
cellent thing,  and  is  the  loss  thereof  so  unspeakably  great  ? 
Then  this  should  teach  people  to  he  very  careful  to  whom  they 
commit  the  teaching  and  guidance  of  their  souls. 

This  is  a  business  of  the  greatest  concern;  men  will  be 
careful  to  whom  they  commit  their  children,  who  they  make 
the  executors  of  their  will,  in  whose  hand  they  trust  the 
writing  and  evidences  of  their  lands )  but  how  much  more 
careful  should  we  be — and  yet  the  most  are  the  least  of  all 
careful — unto  whom  we  commit  the  teaching  and  guidance 
of  our  souls. 

There  are  several  sorts  of  soul-shepherds  in  the  world — 

1.  There  are  idol  shepherds.  Zech  xi.  17. 

2.  There  are  foolish  shepherds.  Zech.  xi.  15. 

3.  There  are  shepherds  that  feed  themselves,  and  not 
their  flock.  Ezek,  xxxiv.  2. 

4.  There  are  hard-hearted  and  pitiless  shepherds.  Zech. 
xi.  3. 

5.  There  are  shepherds  that  instead  of  healing,  smite, 
push,  and  wound  the  diseased.  Ezek.  xxxiv.  4,  21. 

6.  There  are  shepherds  that  cause  their  flocks  to  go  astray. 
Jer.  1.  6;  Isa.  ix.  16. 

7.  And  there  are  shepherds  that  feed  their  flocks.  Jer. 
xxiii.  4.  These  last  only  are  the  shepherds  to  whom  thou 
shouldst  commit  thy  soul  for  teaching  and  for  guidance. 

Quest.  You  may  ask,  How  should  I  know  those  shep- 
herds ? 

Answ.  First,  surrender  up  thy  soul  unto  God  by  Christ, 
and  choose  Christ  to  be  the  Chief  Shepherd  of  thy  soul,  (1 
Pet.  ii.  25;  iv.  19;  John  x.  4,  5;  Cant.  i.  7,  8,)  and  he  will 
direct  thee  to  his  shepherds,  and  he  will  of  his  mercy  set 

11* 


126  THE  GREATNESS  OF  THE  SOUL 

such  shepherds  over  thee  *^  as  shall  feed  thee  with  knowledge 
and  understanding.  Jer.  iii.  15;  xxiii.  4.  Before  thou  hast 
surrendered  up  thy  soul  to  Christy  that  he  may  be  thy  Chief 
Shepherd,  thou  canst  not  find  out,  nor  choose  to  put  thy 
soul  under  the  teaching  and  guidance  of  his  under-shep- 
herds,  for  thou  canst  not  love  them.  Besides,  they  are  so 
set  forth  by  false  shepherds,  in  so  many  ugly  guises,  and 
under  so  many  false  and  scandalous  dresses,  that  should  I 
direct  thee  to  them  while  thou  art  a  stranger  to  Christ,  thou 
wilt  count  them  deceivers,  devourers,  and  wolves  in  sheep's 
clothing,  rather  than  the  shepherds  that  belong  to  the  great 
and  Chief  Shepherd,  who  is  also  the  Bishop  of  the  Soul. 

Yet  this  I  will  say  unto  thee,  take  heed  of  that  shepherd, 
that  careth  not  for  his  own  soul;  that  walketh  in  ways, 
and  doeth  such  things,  as  have  a  direct  tendency  to  damn 
his  own  soul.  I  say,  take  heed  of  such  an  one ;  come  not 
near  him ;  let  him  have  nothing  to  do  with  thy  soul ;  for  if 
he  be  not  faithful  to  that  which  is  his  own  soul,  be  sure  he 
will  not  be  faithful  to  that  which  is  another  man's.  He 
that  feeds  his  own  soul  with  ashes  (Isa.  xliv.  20)  will  scarce 
feed  thine  with  the  bread  of  life ;  wherefore,  take  heed  of 
such  an  one;  and  many  such  there  are  in  the  world.  ^'By 
their  fruits  you  shall  know  them;''  they  are  for  flattering 
the  worst,  and  frowning  upon  the  best;  they  are  for  pro- 
mising life  to  the  profane,  and  for  slaying  the  souls  that  God 
would  have  live;  they  are  also  men  that  hunt  the  souls  who 
fear  Grod,  but  sew  pillows  under  those  arm-holes  which  Grod 
would  have  to  lean  upon  that  which  would  afflict  them. 
These  be  them  that  '^  with  lies  do  make  the  heart  of  the 
righteous  sad,  whom  I  have  not  made  sad,  saith  God ;  and 
that  have  strengthened  the  hands  of  the  wicked,  that  he 
should  not  return  from  his  wicked  way,  by  promising  him 
life."  Ezek.  xiii.  18-23. 

And  as  thou  shouldst,  for  thy  soul's  sake,  choose  for  thy- 
self good  soul-shepherds,  so  also,  for  the  same  reason,  you 


CAUTIONS  FOR  ITS    SALVATION.  127 

should  choose  for  yourself  a  good  wife,  a  good  husband,  a 
good  master,  a  good  servant;  for  in  all  these  things  the 
Soul  is  concerned.  Abraham  would  not  suffer  Isaac  to  take 
a  wife  of  the  daughters  of  Canaan ;  nor  would  David  suffer 
a  wicked  servant  to  come  into  his  house,  or  to  tarry  in  his 
sight.  Gen.  xxiv.  3;  Psalm  ci.  7.  Bad  company  is  also 
very  destructive  to  the  soul,  and  so  is  evil  communication. 
Prov.  xiii.  20;  1  Cor.  xv.  33.  Wherefore  be  diligent  to 
shun  all  these  things,  that  thou  mayest  persevere  in  that 
way,  the  end  of  which  will  be  the  saving  of  thy  soul. 

And  since  under  this  head  I  am  fallen  upon  cautions,  let 
me  add  these  to  those  which  I  have  presented  to  thee  al- 
ready— 

1.  Take  heed,  take  heed  of  learning  to  do  evil  of  any  that 
are  good.  It  is  possible  for  a  good  man  to  do  things  that 
are  bad;  but  let  not  his  bad  action  embolden  thee  to  run 
upon  sin.  Seest  thou  a  good  man  that  stumbleth  at  a  stone, 
or  that  slippeth  into  the  dirt,  let  that  warn  thee  to  take 
heed;  let  his  stumble  make  thee  wary,  let  his  fall  make 
thee  look  well  to  thy  goings;  "ever  follow  that  which  is 
good.  1  Thess.  v.  15.     Thy  Soul  is  at  stake. 

2.  Take  heed  of  the  good  things  of  bad  men ;  for  in  them 
there  lies  a  snare  also;  their  good  words  and  fair  speeches 
tend  to  deceive.  Rom.  xvi.  17,  18.  Learn  to  be  good  by 
the  word  of  God,  and  by  the  holy  lives  of  them  that  be 
good;  envy  not  the  wicked,  nor  desire  to  be  with  him; 
choose  none  of  his  ways.  Prov.  iii.  31;  xxiv.  1.  Thy  Soul 
lies  at  stake. 

3.  Take  heed  of  playing  the  hypocrite  in  religion.  What 
of  God  and  his  word  thou  knowest,  profess  it  honestly,  con- 
form to  it  heartily,  serve  him  faithfully.  For  what  is  the 
hypocrite  bettered  by  all  his  profession  "when  God  shall 
take  away  his  Soul?''  Job  xxvii.  8. 

4.  Take  heed  of  delays  to  turn  to  God,  and  choose  his 
ways  for  the  delight  of  thy  heart.     "  For  the  Lord's  eye  is 


128  THE  GREATNESS  OF  THE  SOUL. 

upon  them  that  fear  him,  to  deliver  their  souls.'^  Psalm 
xxxiii.  18,  19. 

5.  Boast  not  thyself  of  thy  flocks  and  thy  herds,  of  thy 
gold  and  thy  silver,  of  thy  sons  and  of  thy  daughters.  What 
is  a  house  full  of  treasures  and  all  the  delights  of  this  world, 
if  thou  be  empty  of  grace,  "if  thy  Soul  be  not  filled  with 
good?"  Eccles.  vi.  3. — But, 

Use  4.  Is  it  so  ?  is  the  Soul  such  an  excellent  thing,  and 
is  the  loss  thereof  so  unspeakably  great  ?  Then  I  pray  thee 
let  me  inquire  a  little  of  thee,  What 'provision  hast  thou 
made  for  thy  soul  ?  There  be  many  that  through  their 
eagerness  after  the  things  of  this  life,  do  "  bereave  their  Soul 
of  good,  even  of  that  good,"  the  which  if  they  had,  it  would 
be  a  good  to  them  for  ever,  Eccles.  iv.  8.  But  I  ask  not 
concerning  this;  it  is  not  what  provision  thou  hast  made 
for  this  life,  but  what  for  the  life  and  the  world  to  come. 
"  Lord,  gather  not  my  soul  with  sinners,"  said  David,  (Ps. 
xxvi.  9) )  '*  not  with  men  of  this  world;  Lord,  not  with  them 
that  have  their  portion  in  this  life,  whose  belly  thou  fiUest 
with  thy  hid  treasures."  Ps.  xvii.  14.  Thus  you  see  how 
Solomon  laments  some,  and  how  his  father  prays  to  be  de- 
livered from  their  lot  who  have  their  portion  in  this  life,  and 
that  have  not  made  provision  for  their  soul.  Well,  then,  let 
me  inquire  of  thee  about  this  matter.  What  provision  hast 
thou  made  for  thy  soul  ?     And, 

1.  What  hast  thou  thought  of  thy  soul?  What  ponderous 
thoughts  hast  thou  had  of  the  greatness  and  of  the  immor- 
tality of  thy  soul?  This  must  be  the  first  inquiry;  for  he 
that  hath  not  had  his  thoughts  truly  exercised,  ponderously 
exercised,  about  the  greatness  and  the  immortality  of  his 
soul,  will  not  be  careful  after  an  effectual  manner,  to  make 
provision  for  his  soul  for  the  life  and  world  to  come.  The 
Soul  is  a  man's  all,  whether  he  knows  it  or  no,  as  I  have 
already  showed  you.  Now  a  man  will  be  concerned  about 
what  he  thinks  is  his  all.    We  read  of  the  poor  servant  that 


CAllE  FOR  ITS  SALVATION.  129 

^^  sets  his  heart  upon  his  wages''  (Deut.  xxiv.  14,  15) ;  but 
it  is  because  it  is  his  all,  his  treasure,  and  that  wherein  his 
worldly  worth  lieth.  Why,  thy  Soul  is  thy  all;  it  is  strange 
if  thou  dost  not  think  so ;  and  more  strange  if  thou  dost 
think  so,  and  yet  hast  light,  seldom,  and  trivial  thoughts 
about  it.  These  two  seem  to  be  inconsistent.  Therefore  let 
thy  conscience  speak ;  either  thou  hast  very  great  and 
weighty  thoughts  about  the  excellent  greatness  of  thy  soul, 
or  else  thou  dost  not  count  that  thy  soul  is  so  great  a  thing 
as  it  is,  else  thou  dost  not  count  it  thy  all. 

2.  What  judgment  hast  thou  made  of  the  present  state 
of  thy  soul  ?  I  speak  now  to  the  unconverted.  Thy  soul  is 
under  sin,  under  the  curse,  and  an  object  of  wrath.  This  is 
that  sentence  that  by  the  word  is  passed  upon  it — ^^Woe  to 
their  souls,  saith  God;  for  they  have  rewarded  evil  to  them- 
selves." Isa.  iii.  9.  This  is  the  sentence  of  God.  Well, 
but  what  judgment  hast  thou  passed  upon  it  while  thou 
livest  in  thy  debaucheries  ?  Is  it  not  that  which  thy  fel- 
lows have  passed  on  theirs  before  thee,  saying,  ^^I  shall 
have  peace,  though  I  walk  in  the  imagination  of  my  heart, 
to  add  drunkenness  to  thirst.''  Deut.  xxix.  19-21.  If  so, 
know  thy  judgment  is  gross,  thy  soul  is  miserable;  and  turn, 
or  in  little  time  thine  eyes  will  behold  all  this. 

3.  What  care  hast  thou  had  of  securing  thy  soul,  and 
that  it  might  be  delivered  from  the  danger  that  by  sin  it  is 
brought  into?  If  a  man  have  a  horse,  a  cow,  or  a  swine 
that  is  sick,  or  in  danger  by  reason  of  this  or  that  casualty, 
he  will  take  care  for  his  beast,  that  it  may  not  perish ;  h-e 
will  pull  it  out  of  the  ditch  on  the  Sabbath  day.  But,  oh ! 
that  is  the  day  on  which  many  men  do  put  their  Soul  into 
the  ditch  of  sin ;  that  is  the  day  that  they  set  apart  to  pursue 
wickedness  in.  But  I  say,  what  care  hast  thou  taken  to 
get  thy  soul  out  of  this  ditch  ? — a  ditch  out  of  which  thou 
canst  never  get  it  without  the  aid  of  an  omnipotent  arm. 
In  things  pertaining  to  this  life,  when  a  man  feels  his  own 


130  THE  GREATNESS  OF  THE  SOUL. 

strength  fail^  he  will  implore  the  help  and  aid  of  another; 
and  no  man  can  by  any  means  deliver  by  his  own  arm  his 
soul  from  the  power  of  hell  (which  thou  also  wilt  confess, 
if  thou  art  not  a  very  brute) ;  but  what  hast  thou  done 
with  God  for  help?  Hast  thou  cried?  hast  thou  cried  out? 
yea,  dost  thou  still  cry  out,  and  that  day  and  night  before 
him  —  "  Deliver  my  soul,  save  my  soul,  preserve  my  soul, 
heal  my  soul ;  for  I  pour  out  my  soul  unto  thee  ?"  Ps.  xvii. 
13 ;  XXV.  20 ;  xli.  4.  Yea,  canst  thou  say.  My  soul,  my 
soul  waiteth  upon  God,  my  soul  thirsteth  for  him,  my  soul 
followeth  hard  after  him?  Ps.  Ixii.  5;  Ixiii.  1-8.  I  say, 
dost  thou  this  ?  Or  dost  thou  hunt  thine  own  soul  to  destroy 
it  ?  The  Soul  with  some  is  the  game,  their  lusts  are  the  dogs, 
and  they  themselves  are  the  huntsmeu,  and  never  do  they 
more  halloo,  and  lure,  and  laugh,  and  sing,  than  when  they 
have  delivered  up  their  soul,  their  darling,  to  these  dogs ;  a 
thing  that  David  trembled  to  think  of,  when  he  cried,  '^  Dogs 
have  compassed  me  about;  save  my  darling,  my  soul,  from 
the  power  of  the  dog."  Ps.  xxii.  16,  20.  Thus,  I  say,  he 
cried,  and  yet  these  dogs  were  but  wicked  men.  But,  oh ! 
how  much  is  a  sin,  a  lust,  worse  than  a  man  to  do  us  hurt; 
yea,  worse  than  is  a  dog,  or  a  lion,  to  hurt  a  lamb ! 

4.  What  are  the  signs  and  tokens  that  thou  bearest  about 
thee  concerning  how  it  will  go  with  thy  soul  at  last  ?  There 
are  signs  and  tokens  of  a  good  end,  and  signs  and  tokens  of 
a  bad  end,  that  the  souls  of  sinners  will  have.  Phil.  i.  27, 
28  ;  Heb.  vi.  9 ;  Job  xxi.  29,  30  ;  Isa.  iii.  9.  There  are 
signs  of  the  salvation  of  the  soul,  evident  tokens  of  salva- 
tion ;  and  there  are  signs  of  the  damnation  of  the  soul,  evi- 
dent signs  of  damnation.  Now  which  of  these  has  thou  ?  I 
cannot  stand  here  to  show  thee  which  are  which;  but  thy 
soul  and  its  salvation  lieth  before  thee,  and  thou  hast  the 
book  of  signs  about  these  matters  by  thee ;  thou  hast  also 
men  of  God  to  go  to,  and  their  assemblies  to  frequent. 
Look  to  thyself;  heaven  and  hell  are  hard  by,  and  one  of 


SIGNS  OF  SALVATION  OR  PERDITION.  131 

them  will  swallow  thee  up ;  heaven,  into  unspeakable  and 
endless  glory;  or  hell,  into  unspeakable  and  endless  tor- 
ment.    Yet, 

5.  What  are  the  pleasures  and  delights  of  thy  soul  now? 
Are  they  things  divine,  or  things  natural  ?  Are  they  things 
heavenly,  or  things  earthly  ?  Are  they  things  holy,  or 
things  unholy  ?  For  look,  what  things  thou  delightest  in 
now,  to  those  things  the  great  God  doth  count  thee  a  ser- 
vant, and  for  and  of  those  thou  shalt  receive  thy  wages  at 
the  day  of  judgment — ^^His  servants  you  are  whom  you 
obey,  whether  of  sin  unto  death,  or  of  obedience  unto 
righteousness.^'  Rom.  vi.  16. 

Wicked  men  talk  of  heaven,  and  say  they  hope  and  desire 
to  go  to  heaven,  even  while  they  continue  wicked  men; 
but  I  say,  what  would  they  do  there  ?  If  all  that  desire 
to  go  to  heaven  should  come  thither,  verily  they  would 
make  a  hell  of  heaven.  For  I  say,  what  would  they  do 
there  ?  why,  just  as  they  do  here ;  scatter  their  filthiness 
quite  over  the  face  of  heaven,  and  make  it  as  vile  as  the  pit 
that  the  devils  dwell  in.  Take  holiness  away  out  of  heaven, 
and  what  is  heaven  ?  I  had  rather  be  in  hell  were  there 
none  but  holy  ones  there,  than  be  in  heaven  itself  with  the 
children  of  iniquity.  If  heaven  should  be  filled  with  wicked 
men,  God  would  quickly  drive  them  out,  or  forsake  the 
place  for  their  sakes. — It  is  true,  tliey  have  been  sinners, 
and  none  but  sinners,  that  go  to  heaven ;  but  they  are 
washed, — "  Such  were  some  of  you,  but  ye  are  washed,  but 
ye  are  justified,  but  ye  are  sanctified  in  the  name  of  the 
Lord  Jesus  Christ,  and  by  the  Spirit  of  our  God."  1  Cor. 
ix.  10,  11,  When  the  maidens  were  gathered  together  for 
the  great  king  Ahasuerus,  before  they  were  brought  to  him 
into  his  royal  presence,  they  were  to  be  had  to  the  house  of 
the  women,  there  to  be  purified  with  things  for  purification, 
and  that  for  twelve  months  together — namely,  six  months 
with  oil  of  myrrh,  and  six  mouths  with  sweet  odors,  and 


132  THE  GREATNESS  OF  THE  SOUL. 

other  things  (Esther  ii.  3,  9,  12,  13) ;  and  so  came  every 
maiden  to  the  king.  God  also  hath  appointed  that  those 
that  come  into  his  royal  presence  should  first  go  to  the  house 
of  the  women,  the  church,  and  there  receive  of  the  eunuchs 
things  for  purification,  things  to  ^'  make  us  meet  to  be  par- 
takers of  the  inheritance  of  the  saints  in  light."  Col.  i.  12. 
None  can  go  from  a  state  of  nature  to  glory  but  by  a  state 
of  grace ;  the  Lord  gives  grace  and  glory ;  hence  he  that 
goeth  to  heaven  is  said  to  be  wrought  for  it,  fitted,  prepared 
for  it.  1  Cor.  v.  5;  Eom.  ix.  23. 

Use  5.  Again,  fifthly,  Is  it  so  ?  is  the  Soul  such  an  ex- 
cellent thing,  and  is  the  loss  thereof  so  unspeakably  great? 
Then  this  doctrine  commends  those  for  the  wise  ones,  that 
above  all  husiness  concern  themselves  with  the  salvation  of 
their  souls',  those  that  make  all  other  matters  but  things 
by  the  bye,  and  the  salvation  of  their  souls  the  one  thing 
needful.  Yet  but  few  comparatively  will  be  concerned  with 
this  use  'j  for  where  is  he  that  doeth  this  ?  Solomon  speaks 
of  one  man  of  a  thousand.  Eccles.  vii.  28.  However,  some 
there  be,  and  blessed  be  God  for  some  ]  but  they  are  they 
that  are  wise,  yea,  wise  in  the  wisdom  of  God. 

1.  Because  they  reject  what  God  hath  rejected,  and  that 
is  sin. 

2.  Because  they  esteem  but  little,  that  which  by  the  word 
is  counted  but  of  little  esteem,  and  that  is  the  world. 

3.  Because  they  choose  for  a  portion  that  which  God 
commendeth  unto  us  for  that  which  is  the  most  excellent 
thing  —  viz.  himself,  his  Christ,  his  heaven,  his  word,  his 
grace,  and  holiness.  These  are  the  great  and  most  excellent 
things,  and  the  things  that  they  have  chosen  that  are  truly 
wise  for  their  soul  (and  all  other  wise  men  are  fools  in  God's 
account,  and  in  the  judgment  of  his  word)  ;  and  if  it  be  so, 
glory  and  bliss  must  needs  be  their  portion,  though  others 
shall  miss  thereof.  ^^The  wise  shall  inherit  glory,  but  shame 
shall  be  the  promotion  of  fools."  Prov.  iii.  35. 


TRUE  WISDOM  COMMENDED.  133 

Let  me  then  encourage  those  that  are  of  this  mind  to  be 
strong,  and  hold  on  their  way.  Soul,  thou  hast  pitched 
right.  I  will  say  of  thy  choice,  as  David  said  of  Goliath's 
sword,  ''There  is  none  like  that;  give  it  me.'^  "Hold  fast 
that  thou  hast,  that  no  man  take  thy  crown/'  Rev.  iii.  11. 
Oh  !  I  admire  this  wisdom ;  this  is  by  the  direction  of  the 
Lawgiver;  this  is  by  the  teaching  of  the  blessed  Spirit  of 
God;  not  the  wisdom  which  this  world  teacheth,  nor  the 
wisdom  which  the  world  doth  choose,  which  comes  to 
nought.  1  Cor.  ii.  6.  Surely  thou  hast  seen  something 
of  the  world  to  come,  and  the  glory  of  it,  through  faith ; 
surely  God  has  made  thee  see  emptiness  in  that  wherein 
others  find  a  fulness,  and  vanity  in  that  which  by  others  is 
counted  for  a  darling.  Blessed  are  thine  eyes,  for  they  see, 
and  thine  ears,  for  they  hear. 

But  who  told  thee  that  thy  soul  was  such  an  excellent 
thing,  as  by  thy  practice  thou  declarest  thou  believest  it  to 
be  ?  What !  set  more  by  thy  soul  than  by  all  the  world  ? 
What !  cast  a  world  behind  thy  back  for  the  welfare  of  a 
soul  ?  Is  not  this  to  play  the  fool  in  the  account  of  sinners, 
while  angels  wonder  at  and  rejoice  for  thy  wisdom  ? 

What  a  thing  is  this,  that  thy  soul  and  its  welfare  should 
be  more  in  thy  esteem  than  all  those  glories  wherewith  the 
eyes  of  the  world  are  dazzled !  Surely  thou  hast  looked 
upon  the  sun,  and  that  makes  gold  look  like  a  clod  of  clay 
in  thine  eye-sight. 

But  who  put  the  thoughts  of  the  excellences  of  the  things 
that  are  eternal — I  say,  who  put  the  thoughts  of  the  excel- 
lency of  those  things  into  thy  mind  in  this  wanton  age  ?  in 
an  age  wherein  the  thoughts  of  eternal  life  and  the  salva- 
tion of  the  soul,  are  with  many  like  the  Morocco  ambassador 
and  his  men,  of  strange  faces,  in  strange  habits,  with  strange 
gestures  and  behaviors,  monsters  to  behold. 

But  where  hadst  thou  that  heart  that  gives  entertainment 
to  these  thoughts,  these  heavenly  thoughts  ?   These  thoughts 


134  THE  GREATNESS  OF  THE  SOUL. 

are  like  the  French  protestants,  banished  thence  where  they 
willingly  would  have  harbor.  How  came  they  to  thy  house, 
to  thy  heart,  and  to  find  entertainment  in  thy  soul  ?  The 
Lord  keep  them  in  every  imagination  of  the  thoughts  of  thy 
heart  for  ever,  and  incline  thine  heart  to  seek  him  more  and 
more. 

And  since  the  whole  world  have  slighted  and  despised, 
and  counted  foolish  the  thoughts  and  cogitations  wherewith 
thy  soul  is  exercised,  what  strong  and  mighty  support  is 
it  upon  which  thou  bearest  up  thy  spirit,  and  takest  en- 
couragement in  this  thy  forlorn,  unoccupied,  and  singular 
way  ?  for  so  I  dare  say  it  is  with  the  most.  Certainly  it  is 
something  above  thyself,  and  that  is  more  mighty  to  uphold 
thee  than  are  the  power,  rage,  and  malice  of  all  the  world  to 
cast  thee  down,  or  else  thou  couldst  not  bear  up,  now  the 
stream  and  the  force  thereof  are  against  thee. 

Object.  1.  I  know  my  soul  is  an  excellent  thing,  and  that 
the  world  to  come  and  its  glories,  even  in  the  smallest 
glimpse  thereof,  do  swallow  up  all  the  world  that  is  here; 
my  heart  also  doth  greatly  desire  to  be  exercised  about  the 
thoughts  of  eternity,  and  I  count  myself  never  better  than 
when  my  poor  heart  is  filled  with  them ;  as  for  the  rage  and 
fury  of  this  world,  it  swayeth  very  little  with  me,  for  my 
heart  is  come  to  a  point ;  but  yet,  for  all  that,  I  meet  with 
many  discouragements,  and  such  things  that  indeed  do 
weaken  my  strength  in  the  way. 

But,  brave  soul,  pray  tell  me  what  the  things  are  that  dis- 
courage thee,  and  that  weaken  thy  strength  in  the  way? 

Why,  the  amazing  greatness  of  this  my  enterprise,  that 
is  one  thing.  I  am  now  pursuing  things  of  the  highest,  the 
greatest,  the  most  enriching  nature,  even  eternal  things; 
and  the  thoughts  of  the  greatness  of  them  drown  me.  For 
when  the  heat  of  my  spirit  in  the  pursuit  after  them  is  a 
little  abated,  methinks  I  hear  myself  talking  thus  to  myself: 
Fond  fool !  canst  thou  imagine  that  such  a  gnat,  a  flea,  a 


WEAK  BELIE VEllS  EXCOURACiED.  135 

pismire  as  thou  art,  can  take  and  possess  the  heavens,  and 
mantle  thyself  up  in  the  eternal  glories  ?  If  thou  makest 
first  a  trial  of  the  successfulness  of  thy  endeavors  upon 
things  far  lower,  more  base,  but  much  more  easy  to  obtain, 
as  crowns,  kingdoms,  earldoms,  dukedoms,  gold,  silver,  or 
the  like,  how  vain  are  these  attempts  of  thine;  and  yet 
thou  thinkest  to  possess  thy  soul  of  heaven !  Away,  away ! 
by  the  height  thereof  thou  mayest  well  conclude  it  is  far 
above  out  of  thy  reach ;  and  by  the  breadth  thereof  it  is  too 
large  for  thee  to  grasp;  and  by  the  nature  of  the  excellent 
glory  thereof,  too  good  for  thee  to  possess.  These  are  the 
thoughts  that  sometimes  discourage  me,  and  that  weaken  my 
strength  in  the  way. 

Answ. — The  greatness  of  thy  undertakings  does  but  show 
the  nobleness  of  thy  soul,  in  that  it  cannot,  will  not,  be  con- 
tent with  such  low  things  as  the  baseborn  spirits  that  are  of 
the  world  can  and  do  content  themselves  with.  And  as  to 
the  greatness  of  the  things  thou  aimest  at,  though  they  be, 
as  they  are  indeed,  things  that  have  not  their  like,  yet  they 
are  not  too  big  for  God  to  give,  and  he  has  promised  to  give 
them  to  the  soul  that  seeketh  him.  Luke  xii.  32.  Yea,  he 
hath  prepared  the  kingdom,  given  the  kingdom,  and  laid  up 
in  the  kingdom  of  heaven  the  things  that  thy  soul  longeth 
for,  presseth  after,  and  cannot  be  content  without.  Matt. 
XXV.  34;  Col.  i.  4.  As  for  thy  making  a  trial  of  the  suc- 
cessfulness of  thy  endeavors  upon  things  inferior  and  more 
base,  that  is  but  a  trick  of  the  old  deceiver.  God  has  refused 
to  give  his  children  (a  few  only  excepted),  the  great,  the  brave," 
and  glorious  things  of  this  world,  because  he  has  prepared 
some  better  thing  for  them.  1  Cor.  i.  26,  27;  Heb.  x.  39; 
xi.  36-40;  2  Cor.  vi.  9,  10;  1  Pet.  i.  8,  9.  Wherefore 
faint  not,  but  let  thy  hand  be  strong;  for  thy  work  shall  be 
rewarded ;  and  since  thy  soul  is  at  work  for  soul-things,  for 
divine  and  eternal  things,  God  will  give  them  to  thee.  Thou 
art  not  of  the  number  of  them  that  draw  back  unto  perdi- 


136  THE  GREATNESS  Of  THE  SOUL. 

tion,  but  of  them  that  believe  to  the  saving  of  the  soul; 
thou  shalt  receive  the  end  of  thy  faith,  even  the  salvation  of 
thy  soul.  Heb.  x.  39 ;  1  Peter  i.  9. 

Object.  2.  But  all  mj  discouragements  do  not  lie  in  this. 
I  see  so  much  of  the  sinful  vileness  of  my  nature,  and  feel 
how  ready  it  is  to  thrust  itself  forth  at  all  occasions,  to  the 
defiling  of  my  whole  man,  and  more.  Now  this  added  to 
the  former,  adds  to  my  discouragement  greatly. 

Answ. — This  should  be  cause  of  humiliation  and  of  self- 
abasement,  but  not  of  discouragement ;  for  the  best  of  saints 
have  their  weaknesses,  these  their  weaknesses.  The  ladies, 
as  well  as  she  that  grinds  at  the  mill,  know  what  doth 
attend  that  sex  ]  and  the  giants  in  grace,  as  well  as  the 
weak,  both  cedars  and  shrubs,  are  sensible  of  the  same 
things,  which  thou  layest  in  against  thy  exercising  of  hope, 
or  as  matter  of  thy  discouragement.  In  Psalm  Ixxvii.  2, 
poor  David  says,  his  soul  refused  to  be  comforted  upon  this 
very  account.  And  Paul  cries  out  under  the  sense  of  this, 
"  0  wretched  man  that  I  am !"  and  comes  as  it  were  to  the 
borders  of  a  doubt,  saying,  ^^Who  shall  deliver  me  V  Only 
he  was  quick  at  remembering  that  Christ  was  his  righteous- 
ness and  redemption,  and  there  he  relieved  himself.  Rom. 
vii.  24,  25. 

Again  ]  this  should  drive  us  to  faith  in  Christ ;  for  there- 
fore are  corruptions  by  divine  permission  still  left  in  us,  not 
to  drive  us  to  unbelief,  but  to  faith — that  is,  to  look  to  the 
perfect  righteousness  of  Christ  for  life.  Rom.  x.  4. 

And  for  further  help,  consider,  that  therefore  Christ  liveth 
in  heaven,  making  intercession,  that  thou  mightest  be  saved 
by  his  life,  not  by  thine,  and  by  his  intercessions,  not  by 
thy  perfections.  Rom.  v.  6-9;  Col.  i.  19,  20.  Let  not, 
therefore,  thy  weaknesses  be  thy  discouragements;  only  let 
them  put  thee  upon  the  duties  required  of  thee  by  the  gos- 
pel— namely,  faith,  hope,   repentance,   humility,  watchful- 


THE  3IISERY  OF  LOST  SOULS.  137 

ness,  diligence,  and  the  like.  1  Pet.  i.  13;  v.  5;  2  Cor.  vii. 
11;  Mark  xiii.  37;  2  Pet.  i.  10. 

Object.  3.  But  I  find,  together  with  these  things,  weak- 
ness and  faintness  as  to  my  graces;  my  faith,  my  hope,  my 
love,  and  desires  to  these  and  all  other  Christian  duties  are 
weak;  I  am  like  the  man  in  the  dream,  that  would  have 
run,  but  could  not;  that  would  have  fought,  but  could  not; 
and  -that  would  have  fled,  but  could  not. 

Answ.  1.  Weak  graces  are  graces;  weak  graces  may  grow 
stronger;  but  if  the  iron  be  blunt,  put  to  the  more  strength. 
Eccles.  X.  10.  2.  Christ  seems  to  be  most  tender  of  the 
weak,  "He  shall  gather  his  lambs  with  his  arm,  shall  carry 
them  in  his  bosom,  and  shall  gently  lead  them  that  are  with 
young."  Isa.  xl.  11.  And  again,  "I  will  seek  that  which 
was  lost,  and  bring  again  that  which  was  driven  away,  and 

1  will  bind  up  that  which  was  broken,  and  will  strengthen 
that  which  was  sick."  Ezek.  xxxiv.  16.  Only  here  will  thy 
wisdom  be  manifested — namely,  that  thou  grow  in  grace, 
and  that  thou  use  lawfully  and  diligently  the  means  to  do  it. 

2  Pet.  iii.  18;  Phil.  iii.  10,  11;  1  Thess.  iii.  11-13. 

Use  6.  I  come,  in  the  next  place,  to  a  use  of  terror,  and 
so  I  shall  conclude.  Is  it  so?  is  the  Soul  such  an  excellent 
thing,  and  is  the  loss  thereof  so  unspeakably  great  ?  Then 
this  shoiveth  the  sad  state  of  those  that  lose  their  souls. 
We  use  to  count  those  in  a  deplorable  condition  that  by  one 
only  stroke  are  stript  of  their  whole  estate.  "  The  fire 
swept  away  all  that  he  had;"  or  "all  that  he  had  was  in 
such  a  ship,  and  that  ship  sunk  into  the  bottom  of  the  sea;"* 
this  is  sad  news,  this  is  heavy  tidings,  this  is  bewailed  of  all, 
especially  if  such  were  great  in  the  world,  and  were  brought 
by  their  loss  from  a  high  to  a  low,  to  a  very  low  condi- 
tion. But  alas  !  what  is  this  to  the  loss  about  which  we 
have  been  speaking  all  this  while  ?  The  loss  of  an  estate 
may  be  repaired;  or  if  not,  a  man  may  find  friends  in  his 
present  deplorable,   condition,  to  his    support,   though  not 

12* 


138  THE  GREATNESS  OF  THE  SOUL. 

recovery ;  but  far  will  this  be  from  him  that  shall  lose  his 
Soul.  Ah  !  he  has  lost  his  soul,  and  can  never  be  relieved 
again,  unless  hell-fire  can  comfort  him ;  unless  he  can 
solace  himself  in  the  fiery  indignation  of  God.  Terrors  will 
be  upon  him,  anguish  and  sorrow  will  swallow  him  up, 
because  of  present  misery.  Slighted  and  set  at  nought  by 
Grod  and  his  angels,  he  will  also  be,  in  this  his  miserable 
state ;  and  this  will  add  sorrow  to  sorrow,  and  to  his  vexation 
of  spirit,  howling. 

To  present  you  with  emblems  of  tormented  spirits,  or  to 
draw  before  your  eyes  the  picture  of  hell,  are  things  too 
light  for  so  ponderous  a  subject  as  this;  nor  can  any  man 
frame  or  invent  words,  be  they  never  so  deep  and  profound, 
sufficient  to  the  life  to  set  out  the  torments  of  hell.  All 
those  expressions  of  fire,  brimstone,  the  lake  of  fire,  a  fiery 
furnace  the  bottomless  pit,  and  a  hundred  more  to  boot,  are 
all  too  short  to  set  forth  the  miseries  of  those  that  shall  be 
damned  souls.  ^'  Who  knows  the  power  of  God's  anger  ?'' 
Psalm  xc.  11.  None  at  all;  and  unless  the  power  of  that 
can  be  known,  it  must  abide  as  unspeakable  as  the  love  of 
Christ,  which  passeth  knowledge. 

We  hear  it  thunder ;  we  see  it  lighten ;  eclipses,  comets, 
and  blazing  stars  are  all  subject  to  smite  us  with  terror; 
the  thought  of  a  ghost,  of  the  appearing  of  a  dead  wife,  a 
dead  husband,  or  the  like,  how  terrible  are  these  things! 
But  alas,  what  are  these  ?  Mere  fleabitings,  nay,  not  so  bad, 
when  compared  with  the  torments  of  hell.  Guilt  and 
despair,  what  are  they  ?  who  understands  them  unto  perfec- 
tion ?  The  ireful  look  of  an  infinite  Majesty,  what  mortal 
in  the  land  of  the  living  can  tell  us  to  the  full,  how  dismal 
and  breaking  to  the  soul  of  a  man  it  is,  when  it  comes  as 
from  the  power  of  anger,  and  arises  from  the  utmost  indig- 
nation ?  Besides,  who  knows  of  all  the  ways  by  which  the 
Almighty  will  inflict  his  just  revenges  upon  the  souls  of 
damned  sinners  ?      When  Paul  was  caught  up  to  the  third 


SCRIPTURE  GLIMPSES  OF  HELL.  139 

heaven,  he  heard  words  that  were  unspeakable;  and  he  that 
goes  down  to  hell  shall  hear  groans  that  are  unutterable. 
Hear,  did  I  say  ?  They  shall  feel  them ;  they  shall  feel  them 
burst  from  their  wounded  spirits,  as  thunderclaps  do  from 
the  clouds.  Once  I  dreamed  that  I  saw  two  (whom  I  knew) 
in  hell,  and  methought  I  saw  a  continual  dropping  from 
heaven,  as  of  great  drops  of  fire  lighting  upon  them  to  their 
sore  distress.  Oh !  words  are  wanting,  thoughts  are  want- 
ing; imagination  and  fancy  are  poor  things  here;  hell  is 
another  kind  of  place  and  state  than  any  alive  can  think. 

And  since  I  am  upon  this  subject,  I  will  here  treat  a  little 
of  Hell  as  the  scriptures  will  give  me  leave,  and  the  rather 
because  I  am  upon  a  use  of  terror,  and  because  hell  is  the 
place  of  torment.   Luke  xvi. 

1.  Hell  is  said  to  be  beneath,  as  heaven  is  said  to  be 
above;  because  as  above,  signifieth  the  utmost  joy,  triumph, 
and  felicity  (Prov.  xv,  24) ;  so  beneath,  is  a  term  most  fit  to 
describe  the  place  of  hell,  because  of  the  utmost  opposition 
that  is  between  these  two ;  hell  being  the  place  of  the  ut- 
most sorrow,  despair,  and  misery.  There  are  the  underlings 
ever  trampled  under  the  feet  of  God;  they  are  beneath, 
below,  under. 

2.  Hell  is  said  to  be  darkness,  and  heaven  is  said  to  be 
light  (Matt.  xxii.  12) ; — light,  to  show  the  pleasurableness 
and  the  desirableness  of  heaven ;  and  darkness_,  to  show  the 
dolesomeness  and  wearisomeness  of  hell.  And  how  weary, 
oh  !  how  weary  and  wearisomely,  as  I  may  say,  will  damned 
souls  turn  themselves  from  side  to  side,  from  place  to  place, 
in  hell ;  while  swallowed  up  in  the  thickest  darkness,  and 
griped  with  the  burning  thoughts  of  the  endlessness  of  that 
most  unutterable  misery ! 

3.  Men  are  said  to  go  up  to  heaven,  but  they  are  said  to 
go  down  to  hell  (Ezek.  xxxii.  17-19); — up,  because  of 
exaltation,  and  because  they  must  abound  in  beauty  and 
glory  that  go  to  heaven;  down,  because  of  those  sad  dejec- 


140  THE  GREATNESS  OF  THE  SOUL. 

tions,  that  great  deformity  and  vile  contempt  that  sin  hath 
brought  them  to  that  go  to  hell. 

4.  Heaven  is  called  a  hill  or  mount ;  hell  is  called  a  pit, 
or  hole  (Heb.  xii. ;  Rev.  ix.  2 ;  xiv.) ; — heaven,  a  mount, 
the  mount  Zion,  to  show  how  God  has  exalted  and  will  exalt 
them  that  loved  him  in  the  world ;  hell,  a  pit  or  hole,  to 
show  how  all  the  ungodly  shall  be  buried  in  the  yawning 
paunch  and  belly  of  hell,  as  in  a  hollow  cave. 

5.  Heaven  !  it  is  said  of  heaven,  the  height  of  heaven — 
and  of  hell,  the  bottomless  pit  (Job  xxii,  12 ;  Rev.  ix.  2 ; 
XX.  3) — the  height  of  heaven,  to  show  that  the  exaltation  of 
them  that  do  ascend  up  thither  is  both  perfect  and  unsearch- 
able ;  and  hell,  the  bottomless  pit,  to  show  that  the  downfall 
of  them  that  descend  thither  will  never  be  at  an  end — down, 
down,  down  they  go,  and  nothing  but  down,  down  still ! 

6.  Heaven !  it  is  called  the  paradise  of  God ;  but  hell, 
the  burning  lake  (Rev.  ii.  7;  xxii.  15) — a  paradise,  to  show 
how  quiet,  harmless,  sweet,  and  beautiful  heaven  shall  be  to 
them  that  possess  it,  as  the  garden  was  at  the  beginning  of 
the  creation ;  hell,  the  burning  lake,  in  allusion  to  Sodom, 
which  since  its  destruction  has  turned  into  a  stinking  lake ; 
to  show  that  as  their  distress  was  unutterable,  and  to  the 
highest  amazement,  full  of  confusion  and  horror,  when  that 
tempestuous  storm  of  fire  and  brimstone  was  rained  from  the 
Lord  out  of  heaven  upon  them,  so  to  the  utmost  degree  shall 
it  be  with  the  souls  that  are  lost  and  cast  into  hell. 

7.  It  is  said  that  there  are  dwelling-houses  or  places  in 
the  kingdom  of  heaven,  and  also  that  there  are  the  cells  or 
the  chambers  of  death  in  hell.  John  xiv.  1-3 ;  Zech.  iii.  7j 
Isa.  Ivii.  1,  2;  Prov.  vii.  27;  Ps.  Ixviii.  13.  There  are 
mansions  or  dwelling-places  in  heaven,  to  show  that  every 
one  of  them  that  go  thither  might  have  his  reward,  according 
to  his  work ;  and  there  is  hell,  and  the  lowest  hell,  and  the 
chambers  of  death  in  hell,  to  show  that  there  are  places  and 
states  in  hell  too,  for  sinners  to  be  imprisoned  in  according 


DEGREES  OF  TORMENT  IN  HELL.  141 

to  their  faults ;  hence  it  is  said  of  some,  These  shall  receive 
greater  damnation;  and  of  others,  That  it  shall  be  more 
tolerable  for  Sodom  and  Gomorrah  in  the  judgment  than  for 
them.  Luke  xx.  47;  x.  12,  14. 

We  read  of  the  lowest  hell.  Deut.  xxxii.  22.  How  many 
hells  there  are  above  that,  or  more  tolerable  tormentinsr 
places  than  the  most  exquisite  torments  there,  God  and  they 
that  are  there,  know  best ;  but  degrees,  without  doubt  there 
are;  and  the  term  ^Howest'^  shows  the  utmost  and  most 
exquisite  distress.  So  the  chambers  of  death,  the  second 
death  in  hell  (for  so  I  think  the  words  should  be  under- 
stood— "  Her  house  is  the  way  to  hell,  going  down  to  the 
chambers  of  death,"  Prov.  vii.  27),  these  are  the  chambers 
that  are  opposed  to  the  chambers  in  the  temple,  or  to  the 
dwelling-places  in  the  house  in  heaven ;  and  this  opposition 
shows,  that  as  there  will  be  degrees  of  glory  in  heaven,  so 
there  will  be  of  torments  in  hell.  And  there  is  all  reason  for  it, 
since  the  punishment  must  be  inflicted  by  God,  the  infinitely 
just.  Why  should  a  poor,  silly,  ignorant  man,  though 
damned,  be  punished  with  the  same  degree  of  torment  as 
he  that  has  lived  a  thousand  times  worse  ?  It  cannot  be ; 
justice  will  not  admit  it;  guilt,  and  the  quality  of  the 
transgression  will  not  admit  it ;  yea,  the  tormenting  fire  of 
hell  itself  will  not  admit  it ;  for  if  hell-fire  can  kindle  upon 
nothing  but  sin,  and  the  sinner  for  the  sake  of  it,  and  if  sin 
be  as  oil  to  that  fire,  as  the  Holy  Ghost  seems  to  intimate, 
saying,  '^  Let  it  come  into  his  bowels  like  water,  and  like 
oil  into  his  bones'^  (Psalm  cix.  17,  18),  then  as  the  quan- 
tity of  the  oil  is,  so  will  the  fire  burn,  and  so  will  the  fiaming 
flame  ascend,  and  the  smoke  of  their  torment,  for  ever  and 
ever.  Suppose  a  piece  of  timber  a  little  bedaubed  with  oil, 
and  another  that  hath  been  soaking  in  it  many  a  year,  which 
of  these  two,  think  you,  would  burn  fiercest  ?  and  whence 
would  the  flaming  flame  ascend  highest  and  make  the  most 
roaring  noise  ?     Suppose  two   vessels  filled  with  oil,   one 


1-12  riii:  GiiEATiNJias  ui'  tui:  jsull. 

containing  the  quantity  of  a  pint,  the  other  containing  the 
quantity  of  a  hogshead,  and  suppose  that  in  one  place  they 
were  both  set  on  fire,  yet  so  that  they  might  not  intermix 
flames;  nay,  though  they  did,  yet  all  would  conclude  that 
the  most  amazing  roaring  flame  would  be  upon  the  biggest 
vessel,  and  would  be  the  efi'ect  of  the  greatest  quantity  of 
oil.  So  it  will  be  with  the  wicked  in  hell.  The  lowest  hell 
is  for  the  biggest  sinners,  and  theirs  will  be  the  greater 
damnation,  and  the  more  intolerable  torment,  though  he  that 
has  least  of  this  oil  of  sin  in  his  bones,  and  of  the  kindlings 
of  hell-fire  upon  him,  will  find  he  has  hell  enough,  and  will 
be  weary  enough  thereof,  for  still  he  must  struggle  with 
flames  that  are  everlasting.  For  sin  is  such  a  thing,  that  it 
can  never  be  burned  out  of  the  soul  and  body  of  a  damned 
sinner. 

But  again )  having  treated  thus  of  Hell,  we  will  now  speak 
a  word  or  two  of  Sin,  for  that  is  it  upon  which  hell-fire 
seizes,  and  so  on  the  soul  by  that.  Sin  !  it  is  the  sting  of  hell. 
^^The  sting  of  death  is  sin."  By  '■'-  death"  in  this  place  we 
must  not  understand  merely  that  which  is  natural,  but  that 
which  is  in  hell,  the  second  death,  even  everlasting  damna- 
tion )  for  natural  death  the  saints  die,  yea,  and  also  many 
sinners,  without  the  least  touch  of  a  sting  from  that ;  but 
here  is  a  death  that  has  a  sting  to  hurt,  to  twinge,  and 
wound  the  sinner  with,  even  then  when  it  has  the  utmost 
mastery  of  him.  And  this  is  the  death  that  the  saved  are 
delivered  from ;  not  that  which  is  natural,  for  that  is  the  end 
of  them  as  of  others;  (Eccles.  ii.  15,  IG;  1  Cor.  xv.  55); 
but  the  second  death,  the  death  in  hell,  for  that  is  the  por- 
tion of  the  damned,  and  it  is  from  that  that  the  saints  have 
a  promise  of  deliverance — ''  He  that  overcometh  shall  not 
be  hurt  of  the  second  death."  Rev.  ii.  11.  And  again, 
"  Blessed  and  holy  is  he  that  hath  part  in  the  first  resurrec- 
tion; on  such  the  second  death  hath  no  power."  Rev.  xx.  6. 
It  is  this  death,  then,  that  hath  the  chambers  to  hold  each 


SIN  THE  STING  OF  HELL.  143 

damned  soul  in;  and  sin  is  the  twining,  winding,  biting, 
poisoning  sting  of  this  death,  in  these  chambers  of  hell,  for 
sinners  to  be  stricken,  stung,  and  pierced  with.  "  The  sting 
of  death  is  sin." 

Sin  in  the  general  is  the  sting  of  hell,  for  there  would  be 
no  such  thing  as  torment  even  there,  were  it  not  that  sin  is 
there  with  sinners.  For  as  I  have  hinted  already,  the  fire  of 
hell,  the  indignation  and  wrath  of  Grod,  can  fasten  and  kin- 
dle upon  nothing  but  because  of  sin.  Sin  then,  as  sin,  is 
the  sting  and  the  hell  of  hells,  of  the  lowest  and  utmost 
hells ;  sin,  I  say,  in  the  nature  of  it,  simply  as  it  is  con- 
cluded both  by  Grod  and  the  damned  to  be  a  breach  of  his 
holy  law,  so  it  is  the  sting  of  the  second  death,  which  is  the 
worm  of  hell.  But  then,  as  sin  is  such  a  sting  in  itself,  so 
it  is  heightened,  sharpened,  and  made  more  keen  and  quick, 
by  those  circumstances  that  as  concomitants  attend  it  in 
every  act.  For  there  is  not  a  sin  at  any  time  committed  by 
man,  but  there  is  some  circumstance  or  other  attends  it  that 
makes  it,  when  charged  home  by  God's  law,  bigger  and 
sharper,  more  full  of  venom,  and  poisonous  to  the  soul,  than 
if  it  could  be  committed  without  it ;  and  this  is  the  sting  of 
the  hornet,  the  great  sting.  "  I  sinned  without  a  cause,  to 
please  a  base  lust,  to  gratify  the  devil;''  here  is  the  sting. 
Again;  "I  preferred  sin  before  holiness,  death  before  life, 
hell  before  heaven,  the  devil  before  God,  and  damnation  be- 
fore a  Saviour;"  here  is  the  sting.  Again;  "I  preferred 
moments  before  everlastings,  temporals  before  eternals,  to 
be  racked  and  always  slaying,  before  the  life  that  is  blessed 
and  endless;"  here  is  the  sting.  Also,  ^^this  I  did  against 
light,  against  convictions,  against  conscience,  against  per- 
suasion of  friends,  and  ministers,  and  the  godly  lives  which 
I  beheld  in  others;"  here  is  the  sting.  Also,  "this  I  did 
against  warnings,  forewarnings,  yea,  though  I  saw  others 
fall  before  my  face  by  the  mighty  hand  of  God  for  commit- 
ting of  the  same;"  here  is  the  sting. 


144:  THE  GREATNESS  OF  THE  SOUL. 

Sinners,  would  I  could  persuade  you  to  hear  me  out.  A 
man  cannot  commit  a  sin  but  by  the  commission  of  it  he 
doth  by  some  circumstance  or  other  sharpen  the  sting  of 
hell,  and  that  to  pierce  himself  through,  and  through,  and 
through,  with  many  sorrows.  1  Tim.  vi.  10.  Also,  the  sting 
of  hell  to  some  will  be,  that  the  damnation  of  others  stands 
upon  their  score;  for  that  by  imitating  them,  by  being 
deluded  by  them,  persuaded  by  them,  drawn  in  by  them, 
they  perish  in  hell  for  ever.  And  hence  it  is  that  these  prin- 
cipal sinners  must  die  all  these  deaths  in  themselves,  that 
those  damned  ones  that  they  have  drawn  into  hell,  are  also 
to  bear  in  their  own  souls  for  ever.  And  this  God  threatened 
to  the  prince  of  Tyrus,  that  capital  sinner,  because  by  his 
pride,  power,  practice,  and  policy,  he  cast  down  others  into 
the  pit;  therefore  saith  Grod  to  him,  ''They  shall  bring  thee 
down  to  the  pit,  and  thou  shalt  die  the  deaths  of  them  that 
are  slain  in  the  midst  of  the  seas.^'  And  again;  ''Thou 
shalt  die  the  deaths  of  the  uncircumcised  by  the  hand  of 
strangers;  for  I  have  spoken  ii,  suith  the  Lord."  Ah!  this 
will  be  the  sting  of  them,  of  those  that  are  principal,  chief, 
and,  as  I  may  call  them,  the  captain  and  ringleading  sin- 
ners. Vipers  will  come  out  of  other  men's  fire  and  flames, 
and  settle  upon,  seize  upon,  and  for  ever  abide  upon  their 
consciences;  and  this  will  be  the  sting  of  hell,  the  great  sting 
of  hell  to  them. 

I  will  yet  add  to  this;  how  will  the  fairness  of  some  for 
heaven,  even  the  thoughts  of  that,  sting  them  when  they 
come  to  hell !  It  will  not  be  so  much  their  fall  into  the 
pit,  as  from  whence  they  fell  into  it,  that  will  be  to  them 
the  buzzing  noise  and  sharpened  sting  of  the  great  and  ter- 
rible hornet.  "How  art  thou  fallen  from  heaven,  0  Luci- 
fer !"  there  is  the  sting.  Isa.  xiv.  12.  "Thou  that  art  ex- 
alted to  heaven,  shalt  be  thrust  down  to  hell.''  Matt.  xi. 
23.  "Though  thou  hast  made  thy  nest  among  the  stars,  from 
thence  will  I  fetch  thee  down;"  there  is  the  sting.  Obad.  iv. 


THE  LAST  AGGRAVATION  TO  LOST  SOULS.  145 

To  be  pulled,  through  love  to  some  yain  lust,  from  the  ever^ 
lasting  gates  of  glory,  and  caused  to  be  swallowed  up  for  it 
in  the  belly  of  hell,  and  made  to  lodge  for  ever  in  the  dark- 
some chambers  of  death;  there  is  the  piercing  sting. 

But  again;  as  there  is  the  sting  of  hell,  so  there  is  the 
strength  of  that  sting;  for  a  sting,  though  never  so  sharp 
or  full  of  venom,  yet  if  it  wanteth  strength  to  force  it  to  the 
designed  execution,  it  doth  but  little  hurt.  But  this  sting 
has  strength  to  cause  it  to  pierce  into  the  soul;  the  sting  of 
death  is  sin,  and  the  strength  of  sin  is  the  law.  1  Cor.  xv. 
56.  Here  then  is  the  strength  of  the  sting  of  hell;  it  is 
the  law  in  the  perfect  penalty  of  it;  for  without  the  law,  siu 
is  dead.  Rom.  vii.  8.  Yea,  again  he  saith,  where  no  law 
is,  there  is  no  transgression.  Rom.  iv.  15.  The  law  then 
followeth  (in  the  executive  part  of  it)  the  soul  into  hell,  and 
there  strengtheneth  sin,  that  sting  in  hell,  by  its  unuttera- 
ble charging  of  it  on  the  conscience,  to  pierce  the  soul  for 
ever  and  ever.  Nor  can  the  soul  justly  mui-mur  or  repine 
at  Grod,  or  at  his  law.  For  then  the  sharply  apprehensive  soul 
will  well  discern  the  justness,  righteousness,  reasonableness, 
and  goodness  of  the  law,  and  that  nothing  is  done  unto  it  by 
the  law,  but  that  which  is  just  and  equal.  This  therefore 
will  put  great  strength  and  force  into  sin  to  sting  the  soul, 
and  to  strike  it  with  the  lashes  of  a  scorpion. 

And  yet  add  to  these,  the  abiding  life  of  God.  The  Judge 
and  God  of  this  law,  will  never  die.  When  princes  die,  the 
law  may  be  altered,  by  the  which  at  present  transgressors 
are  bound  in  chains ;  but,  oh !  here  is  also  that  which  will 
make  this  sting  most  sharp  and  keen — the  God  that  executes 
it  will  never  die.  ^'It  is  a  fearful  thing  to  fall  into  the  hands 
of  the  living  God.''  Heb.  x.  30,  31. 


13 


SIGHS  FROM  HELL ; 

OE, 

THE  GEOANS  OF  A  LOST  SOUL. 

DISCOVERING  FROM  LUKE  XVI. 

THE  LA^ilENTABLE  STATE  OF  THE  DAMNED; 

WHICH  MAY  FITLY  SEKVE  AS  A  WARNING  WOED  TO  SINNERS, 

BOTH  OLD  AND  YOUNG,  BY  FAITH  IN  JESUS  CHRIST, 

TO  AVOID  THE  SAME  PLACE  OF  TORMENT. 


A  DISCOVERY  OF  THE  USEFULNESS  OF  THE    SCRIPTURES, 

AS  OUR  SAFE-CONDUCT  FOR  AVOIDING 

THE  TORMENTS  OF  HELL. 


(147) 


THE  AUTHOR  TO  THE  READER. 


FrienDj  because  it  is  a  dangerous  thing  to  be  walking 
towards  the  place  of  darkness  and  anguish;  and  again, 
because  it  is,  notwithstanding,  the  journey  that  most  of 
the  poor  souls  in  the  world  are  taking,  and  that  with  de- 
light and  gladness,  as  if  there  was  the  only  happiness  to 
be  found ;  I  have  therefore  thought  it  my  duty  (being  made 
sensible  of  the  danger  that  will  befall  those  that  fall  therein), 
for  the  preventing  of  thee,  0  thou  poor  man  or  woman,  to 
tell  thee,  by  opening  this  parable,  what  sad  success  those 
souls  have  had,  and  are  likely  to  have,  that  have  been,  or 
shall  be  found,  persevering  therein. 

We  use  to  count  him  a  friend  that  will  forewarn  his 
neighbor  of  the  danger  when  he  knoweth  thereof,  and  doth 
also  see  that  the  way  his  neighbor  is  walking  in  doth  lead 
right  thereto,  especially  when  we  think  that  our  neighbor 
may  be  either  ignorant,  or  careless  o'f  his  way.  Why,  friend, 
it  may  be,  nay  twenty  to  one,  but  thou  hast  been,  ever  since 
thou  didst  come  into  the  world,  with  thy  back  towards  hea- 
ven, and  thy  face  towards  hell;  and  thou,  either  through 
ignorance,  or  carelessness  (which  is  as  bad,  if  not  worse), 
hast  been  running  full  hastily  that  way  ever  since.  Why, 
I  beseech  thee,  put  a  little  stop  to  thy  earnest  race,  and  take 
a  view  of  what  entertainment  thou  art  likely  to  have,  if  thou 
do  in  deed  and  in  truth  persist  in  this  thy  course.  Thy 
way  leads  down  to  death,  and  thy  steps  take  hold  on  hell. 
Prov.  V.  5.  It  may  be  the  path  indeed  is  pleasant  to  the 
flesh,  but  the  end  thereof  will  be  bitter  to  thy  soul.     Hark  I 

13*  (149) 


loO  THE  AUTHOR  TO  THE  READER. 

dost  thou  not  hear  the  bitter  cries  of  them  that  are  but 
newly  gone  before,  saying,  Let  him  dip  the  tip  of  his  finger 
in  water,  and  cool  my  tongue,  that  is  so  tormented  in  this 
flame  ?  Luke  xvi.  Dost  thou  not  hear  them  say.  Send  out  from 
the  dead,  to  prevent  my  father,  my  brother,  and  my  father's 
house,  from  coming  into  this  place  of  torment  ?  Shall  not 
then  these  mournful  groans  pierce  thy  flinty  heart?  Wilt 
thou  stop  thine  ears,  and  shut  thy  eyes  ?  And  wilt  thou 
not  regard  ?  Take  warning,  and  stop  thy  journey  before  it 
be  too  late.  Wilt  thou  be  like  the  silly  fly,  that  is  not  quiet 
unless  he  be  either  entangled  in  the  spider's  web,  or  burned 
in  the  candle  ?  Wilt  thou  be  like  the  bird  that  hasteth  to 
the  snare  of  the  fowler?  Wilt  thou  be  like  that  simple  one 
named  in  the  seventh  of  Proverbs,  that  will  be  drawn  to  the 
slaughter  by  the  cord  of  a  silly  lust?  0  sinner,  sinner, 
there  are  better  things  than  hell  to  be  had,  and  at  a  cheaper 
rate,  by  the  thousandth  part !  0,  there  is  no  comparison ! 
There  is  heaven,  there  is  Grod,  there  is  Christ,  there  is  com- 
munion with  an  innumerable  company  of  saints  and  angels. 
Hear  the  message  then  that  God  doth  send,  that  Christ  doth 
send,  that  saints  do  bring,  nay,  that  the  dead  do  send  unto 
thee  :  "I  pray  thee  therefore,  that  thou  wouldst  send  him 
to  my  father's  house, — if  one  went  to  them  from  the  dead 
they  would  repent."  "How  long,  ye  simple  ones,  will  ye 
love  simplicity?  and  ye  scorners  delight  in  scorning?  and 
ye  fools  hate  knowledge  ?  Turn  ye  at  my  reproof;  and  be- 
hold,'' saith  God,  "I  will  pour  out  my  Spirit  upon  you;  I 
will  make  known  my  words  unto  you."  I  say,  hear  this 
voice,  0  silly  one !  And  turn  and  live,  thou  sinful  soul,  lest 
he  make  thee  hear  that  other  saying,  "But,  because  I  have 
called,  and  you  have  refused ;  I  have  stretched  out  my  hand, 
and  no  man  regarded;  I  also  will  laugh  at  your  calamity, 
and  mock  when  your  fear  cometh." 

0  poor  soul,  if  God  and  Christ  did  wish  thee  for  thine 
harm,  it  would  be  another  matter.   Then  if  thou  didst  refuse, 


THE  AUTHOR  TO  THE  READER.  151 

thou  mightest  liave  some  excuse  to  make,  or  fault  to  find, 
and  ground  to  make  delays.  But  this  is  for  thy  profit,  for 
thy  advantage,  for  the  pardoning  of  thy  sin^,  the  salvation 
of  thy  soul — the  delivering  thee  from  hell-fire,  from  the 
wrath  to  come,  from  everlasting  burnings,  into  favor  with 
God,  and  Christ,  and  communion  with  all  happiness,  that  is 
such  indeed. 

But  it  may  be,  thou  wilt  say,  all  that  hath  been  spoken 
of  in  this  discourse  is  but  a  parable;  and  parables  are  no 
realities. 

I  could  put  thee  off  with  this  answer,  that  though  it  be  a 
parable,  yet  it  is  a  truth,  and  not  a  lie ;  and  thou  shalt  find 
it  so  too,  to  thy  cost,  if  thou  shalt  be  found  a  slighter  of 
God,  Christ,  and  the  salvation  of  thy  own  soul. 

But,  secondly,  know  for  certain,  that  the  things  signified 
by  parables  are  wonderful  realities.  0  what  a  glorious  re- 
ality was  there  signified  by  that  parable,  ^^The  kingdom  of 
heaven  is  like  unto  a  net,  that  was  cast  into  the  sea,"  &c., 
signifying,  that  sinners  of  all  sorts,  of  all  nations  should  be 
brought  into  God's  kingdom  by  the  net  of  the  gospel.  And, 
oh !  how  real  a  thing  shall  the  other  part  thereof  be,  when 
it  is  fulfilled,  which  saith,  "And  when  it  was  full,  they 
drew  it  to  the  shore,  and  put  the  good  into  vessels,  but 
threw  the  bad  away'^  (Matt.  xiii.  47,  48);  signifying  the 
mansions  of  glory  that  the  saints  should  have,  and  also  the 
rejection  that  God  will  give  to  the  ungodly,  and  to  sinners. 
And  also  that  parable — what  a  glorious  reality  is  there  in 
it ! — which  saith,  "  Except  a  corn  of  wheat  fall  into  the 
ground  and  die,  it  abideth  alone :  but  if  it  die,  it  bringeth 
forth  much  fruit"  (John  xii.  24) ; — to  signify,  that  unless 
Jesus  Christ  did  indeed  spill  his  blood,  and  die  the  cursed 
death,  he  should  abide  alone;  that  is,  have  never  a  soul 
into  glory  with  him;  but  if  he  died,  he  should  bring  forth 
much  fruit;  that  is,  save  many  sinners.  And  also  how  real 
a  truth  there  was  in  that  parable,  concerning  the  Jews  put- 


152       THE  AUTHOR  to  the  header 

ting  Christ  to  death — which  the  poor  dispersed  Jews  can  best 
experience  to  their  cost !  for  they  have  been  almost  ever 
since  a  banished  people,  and  such  as  have  had  God's  sore 
displeasure  wonderfully  manifested  against  them,  according 
to  the  truth  of  the  parable.  Matt.  xxi.  33-41.  0  therefore, 
for  Jesus  Christ's  sake,  do  not  slight  the  truth,  because  it  is 
discovered  in  a  parable  !  For  by  this  argument  thou  mayest 
also,  nay,  thou  wilt  also  slight  almost  all  the  things  that  our 
Lord  Jesus  Christ  did  speak;  for  he  spake  them  for  the 
most  part  (if  not  all)  in  parables.  Why  should  it  be  said 
of  thee,  as  it  is  said  of  some,  that  these  things  are  spoken 
to  them  that  are  without,  in  parables,  "that  seeing  they 
might  not  see,  and  that  hearing  they  might  not  under- 
stand?" Luke  viii.  10.  I  say,  take  heed  of  being  a  quarreller 
against  Christ's  parables,  lest  Christ  also  object  against  the 
salvation  of  thy  soul  at  the  judgment-day. 

Friend,  I  have  no  more  to  say  to  thee  now.  If  thou  dost 
love  me,  pray  for  me,  that  my  Grod  would  Jiot  forsake  me, 
nor  take  his  Holy  Spirit  from  me;  and  that  God  would  fit 
me  to  do  his  will,  and  suffer  what  shall  be,  from  the  world 
or  the  devil,  inflicted  upon  me.  I  must  tell  thee,  the  world 
rages,  they  stamp  and  shake  their  heads,  and  fain  they  would 
be  doing.  The  Lord  help  me  to  take  all  they  shall  do  with 
patience;  and  when  they  smite  the  one  cheek,  to  turn  the 
other  to  them,  that  I  may  do  as  Christ  hath  bidden  me;  for 
then  the  Spirit  of  God,  and  of  glory,  shall  rest  upon  me. 
Farewell. 

I  am  thine,  to  serve  in  the  Lord  Jesus, 

JOHN  BUNYAN. 


SIGHS   FROM   hell: 


THE  GROANS  OF  A  LOST  SOUL. 


CHAPTER  L 


There  was  a  certain  rich  man,  which  was  clothed  in  purple  and  fine  linen,  and 

FARED  SUMPTUOUSLY  EVERT  DAT. — ^Lulie  Xvi.  19-31. 


This  scripture  was  not  spoken  by  our  Lord  Jesus  Christ, 
to  show  you  the  state  of  two  single  persons  only,  (as  some 
through  ignorance  of  the  drift  of  Christ  in  his  parables  do 
dream) ;  but  to  show  you  the  state  of  the  godly  and  un- 
godly to  the  world's  end ;  as  is  clear  to  him  that  is  of  an 
understanding  heart.  For  he  spake  them  to  the  end  that 
after  generations  should  take  notice  thereof,  and  fear,  lest 
they  also  fall  into  the  same  condition. 

Now,  in  my  discourse  upon  these  words,  I  shall  not,  be 
tedious ;  but  as  briefly  as  I  may,  I  shall  pass  through  the 
several  verses,  and  lay  you  down  some  of  the  several  truths 
contained  therein :  and  the  Lord  grant  that  they  may  be 
profitable,  and  of  great  advantage  to  those  that  read  them  or 
hear  them  read. 

The  first  two  or  three  verses  of  the  parable  I  shall  not 
spend  much  time  upon,  only  give  you  three  or  four  short 

(153) 


154  SIGHS  FROM  HELL. 

hints,  and  so  pass  to  the  next  verses;  for  they  are  the  words 
I  do  intend  most  especially  to  insist  upon. 

The  verses  run  thus:  ^^ There  was  a  certain  rich  man, 
which  was  clothed  in  purple  and  fine  linen,  and  fared  sump- 
tuously every  day :  And  there  was  a  certain  beggar  named 
Lazarus,  which  was  laid  at  his  gate,  full  of  sores,"  &c. 

If  these  verses  had  been  spoken  by  Jesus  Christ,  and  no 
more,  all  the  world  would  have  been  apt  to  have  cast  a 
wrong  interpretation  upon  them.  I  say,  if  Jesus  had  said 
only  this  much.  There  was  a  certain  rich  man,  which  fared 
sumptuously  daily,  and  a  certain  beggar  laid  at  his  gates  full 
of  sores,  the  world  would  have  made  this  conclusion  of  them : 
The  rich  man  was  the  happy  man.  For,  at  first  view,  it  doth 
represent  such  a  thing.  But  take  all  together — that  is,  read 
the  whole  parable,  and  you  shall  find,  that  there  is  no  man 
in  a  worse  condition  than  he ;  as  I  shall  clearly  hold  forth 
afterward. 

Again,  if  a  man  would  judge  of  men  according  to  outward 
ajDpearance,  he  shall  ofttimes  take  his  mark  amiss.  Here  is 
a  man  who  to  outwai-d  appearance,  appears  the  only  blessed 
man,  better  by  half  than  the  beggar,  inasmuch  as  he  is  rich, 
the  beggar  poor;  he  is  well  clothed,  but  peradventure  the 
beggar  is  naked;  he  hath  good  food,  but  the  beggar  would 
be  glad  of  dog's  meat:  ^^And  he  desired  to  be  fed  with  the 
crumbs  which  fell  from  the  rich  man's  table."  The  rich 
man  fares  well  every  day;  but  the  beggar  must  be  glad  of 
a  bit  when  he  can  get  it.  0 !  who  would  not  be  in  a  rich 
man's  estate  ?  A  wealthy  man ;  sorts  of  new  suits,  and 
dainty  dishes  every  day;  enough  to  make  one  who  minds 
nothing  but  his  belly,  and  his  back,  and  his  lusts,  to  say,  0 
that  I  were  in  that  man's  condition !  0  that  I  had  things 
about  me,  as  that  man  has!  Then  I  should  live  a  life 
indeed;  then  should  I  have  heart' s-ease,  good  store;  then  I 
should  live  pleasantly,  and  might  say  to  my  soul,  Soul,  be 
of  good  cheer;    cat,  drink,  and  be  merry  (Luke  xii.  19); 


FALSE  JUDGMENT  ABOUT  RICHES.  155 

thou  hast  every  thing  plenty,  and  art  in  a  most  blessed  con- 
dition. 

I  say,  this  might  he  the  conclusion  with  them  that  judge 
according  to  outward  appearance.  But  if  the  whole  parable 
be  well  considered,  you  will  see  that  which  is  had  in  high 
estimation  with  men,  is  an  abomination  in  the  sight  of  God. 
Luke  xvi.  15.  And  again,  that  condition  that  is  the  saddest 
condition  according  to  outward  appearance,  is  ofttimes  the 
most  excellent.  Job  xvi.  20-22.  For  the  beggar  had  ten 
thousand  degrees  the  best  of  it,  though  to  outward  appear- 
ance his  state  was  the  saddest.  From  whence  we  shall  ob- 
serve thus  much : 

1.  That  those  who  judge  according  to  outward  appearance, 
do  for  the  most  part  judge  amiss.   John  vii.  24. 

2.  That  they  who  look  upon  their  outward  enjoyments  to 
be  tokens  of  God's  special  grace  unto  them,  are  also  deceived. 
Kev.  iii.  17.  For  as  it  is  here  in  the  parable,  a  man  of 
wealth,  and  a  child  of  the  devil,  may  make  but  one  person; 
or,  a  man  may  have  abundance  of  outward  enjoyments,  and 
yet  be  carried  by  the  devils  into  eternal  burning.  Luke  xvi. 
23.  But  this  is  the  trap  in  which  the  devil  hath  caught 
many  thousands  of  poor  souls,  namely,  by  getting  them  to 
judge  according  to  outward  appearance,  or  according  to  God's 
outward  blessings. 

Do  but  ask  a  poor,  carnal,  covetous  wretch,  how  he  should 
know  a  man  to  be  in  a  happy  state ;  and  he  will  answer, 
Those  that  God  blesseth,  and  giveth  abundance  of  this  world 
to;  when,  for  the  most  part,  they  are  they  that  are  the 
cursed  men.  Alas,  poor  men !  they  are  so  ignorant  as  to 
think,  that  because  a  man  is  increased  in  outward  things, 
and  that  by  a  small  stock,  therefore  God  doth  love  that  man 
with  a  special  love,  or  else  he  would  never  do  so  much  for 
him,  never  bless  him  so,  and  prosper  the  works  of  his  hands. 
Ah,  poor  soul !  it  is  the  rich  man  that  goes  to  hell.     And 


156  SIGHS  FROM  HELL. 

"  the  rich  man  died, — and  in  hell/^  mark;  ^^  in  hell,  he  lift 
up  his  eyes,  being  in  torment/' 

Methinks  to  see  how  the  great  ones  of  the  world  will  go 
strutting  up  and  down  the  streets  sometimes,  it  makes  me 
wonder.  Surely  they  look  upon  themselves  to  be  the  only 
happy  men;  but  it  is  because  they  judge  according  to  out- 
ward appearance ;  they  look  upon  themselves  to  be  the  only 
blessed  men,  when  the  Lord  knows  the  generality  of  such  are 
left  out  of  that  blessed  condition.  "Not  many  wise  men  after 
the  flesh,  not  many  mighty,  not  many  noble,  are  called.' ' 
1  Cor.  i.  26.  Ah !  did  they  that  do  now  so  brag,  that 
nobody  dare  scarce  look  on  them,  but  believe  this,  it  would 
make  them  hang  down  their  heads  and  cry,  0  give  me  a 
Lazarus'  portion ! 

I  might  here  enlarge  very  much,  but  I  shall  not;  only 
this  much  I  shall  say  to  you  that  have  much  of  this  world : 
Have  a  care  that  you  have  not  your  portion  in  this  world : 
take  heed  that  it  be  not  said  to  you  hereafter,  when  you 
would  very  willingly  have  heaven.  Remember  in  your  life- 
time you  had  your  good  things;  in  your  lifetime  you  had 
your  portion.  Psalm  xvii.  14. 

And,  friend,  thou  that  seekest  after  this  world,  and  de- 
sirest  riches,  let  me  ask  this  question:  Wouldst  thou  be 
content  that  God  should  put  thee  oflf  with  a  portion  in  this 
life  ?  Wouldst  thou  be  glad  to  be  kept  out  of  heaven  with 
a  back  well  clothed,  and  a  belly  well  filled  with  the  dainties 
of  this  world?  Wouldst  thou  be  glad  to  have  all  thy  good 
things  in  thy  lifetime ;  to  have  thy  heaven  to  last  no  longer 
than  while  thou  dost  live  in  this  world?  Wouldst  thou  be 
willing  to  be  deprived  of  eternal  happiness  and  felicity  ?  If 
thou  say.  No,  then  have  a  care  of  the  world  and  thy  sins; 
have  a  care  of  desiring  to  be  a  rich  man,  lest  thy  table  be 
made  a  snare  unto  thee  (Psalm  Ixiv.  22) ;  lest  the  wealth 
of  this  world  do  bar  thee  out  of  glory.  For,  as  the  apostle 
saith,   "They  that  will  be  rich,  fall  into  temptation,  and  a 


HOW  THE  RICH  MAN  REPRESENTS  THE  UNGODLY.     157 

snare,  and  into  many  foolish  and  hurtful  lusts,  which  drown 
men  in  destruction  and  perdition."  1  Tim.  vi.  9.  Thus  much 
in  general :  but  now,  particularly. 

These  two  men  here  spoken  of  (as  I  said)  do  hold  forth 
to  us  the  state  of  the  godly  and  ungodly :  the  beggar  hold- 
eth  forth  the  godly,  and  the  rich  man  the  ungodly. 

But  why,  under  the  notion  of  a  rich  man,  are  the  ungodly 
held  forth? 

1.  Because  Christ  would  not  have  them  look  too  high,  as 
I  said  before ;  but  that  those  who  have  riches  would  have  a 
care  that  they  be  not  all  their  portion.  James  i.  10-12 ; 
1  Tim.  iv.  17. 

2.  Because  rich  men  are  most  liable  to  the  devil's  tempta- 
tions; are  most  ready  to  be  puffed  up  with  pride,  stoutness, 
and  cares  of  this  world;  in  which  things  they  spend  most  of 
their  time — in  lusts,  drunkenness,  wantonness,  idleness,  to- 
gether with  other  works  of  the  flesh;  "For  which  thing's 
sake,  the  wrath  of  God  cometh  upon  the  children  of  disobe- 
dience." Col.  iii.  6. 

3.  Because  he  would  comfort  the  hearts  of  his  own, 
which  are  most  commonly  of  the  poorer  sort :  for  God  hath 
chosen  the  poor,  despised,  and  base  things  of  this  world. 
1  Cor.  i.  28.  Should  God  have  set  the  rich  man  in  the 
blessed  state,  his  own  children  would  have  concluded,  being 
poor,  that  they  had  no  share  in  the  life  to  come. 

4.  And  again,  had  not  God  given  such  a  discovery  of  the 
sad  condition  of  those  that  are  for  the  most  part  rich  men, 
we  should  have  had  men  conclude  absolutely,  that  the  rich 
are  the  blessed  men.  Nay,  though  the  Lord  himself  doth 
so  evidently  declare,  that  the  rich  ones  of  the  world  are  for 
the  most  part  in  the  saddest  condition,  yet  they,  through 
unbelief,  or  else  presumption,  do  harden  themselves,  and 
seek  for  the  glory  of  this  world,  as  though  the  Lord  Jesus 
Christ  did  not  mean  as  he  said,  or  else  that  he  will  say  more 
than  shall  assuredly  come  to  pass;  but  let  them  know  that 

14 


158  SIGHS  FROM  HELL. 

tlie  Lord  hath  a  time  to  fulfill  what  he  had  a  time  to  declare, 
for  the  scripture  cannot  be  broken.  John  x.  35. 

5.  But  observe,  the  Lord  by  his  word  doth  not  mean 
those  are  ungodly  who  are  rich  in  the  world,  and  no  other; 
for  then  must  all  those  that  are  poor,  yet  graceless  and  vain 
men,  be  saved,  and  delivered  from  eternal  vengeance ;  which 
would  be  contrary  to  the  word  of  Grod,  which  saith,  that 
together  with  the  kings  of  the  earth,  and  the  great  men, 
and  the  chief  captains,  and  the  mighty  men,  there  are  bond- 
men or  servants,  and  slaves,  that  cry  out  at  the  appearance 
of  the  Almighty  God,  and  his  Son  Jesus  Christ  to  judg- 
ment. Rev.  vi.  15. 

So  that  though  Christ  doth  say,  "There was  a  certain 
rich  man  ^  yet  you  must  understand,  he  meaneth  all  the 
ungodly,  rich  or  poor.  Nay,  if  you  will  not  understand  it 
so  now,  you  shall  be  made  to  understand  it  to  be  so  meant 
at  the  day  of  Christ's  second  coming,  when  all  that  are  un- 
godly shall  stand  at  the  left  hand  of  Christ  with  pale  faces, 
and  guilty  consciences,  with  the  vials  of  the  Almighty's 
wrath  ready  to  be  poured  out  upon  them.  Thus  much  in 
brief  touching  this  verse.  I  might  have  observed  other 
things  from  it,  but  now  I  forbear,  having  other  things  to 
speak  of  at  this  time. 


CHAPTER  IL 

And  there  was  a  certain  BEaaAR  named  Lazaeus,  vrmcH  •vtas  laid  at  his  gate,  full 
OF  SOR  ES. — Verse  20. 

This  verse  doth  chiefly  hold  forth  these  things:  1.  That 
the  saints  of  God  are  a  poor  contemptible  people :  "  There 
was  a  certain  beggar.'^  If  you  understand  the  word,  beg- 
gar, to  hold  forth  outward  poverty,  or  scarcity  in  outward 
things;  such   are  saints  of  the  Lord,  for  they  are  for  the 


HOW  LAZARUS  REPRESENTS  GOD's  TEOPLE.  159 

most  part  a  poor^  despised,  contemptible  people.  But  if 
you  allegorize  it,  and  interpret  it  thus :  They  are  such  as 
beg  earnestly  for  heavenly  food;  this  is  also  the  spirit  of 
the  children  of  God;  and  it  may  be,  and  is  a  truth  in  this 
sense,  though  not  so  naturally  gathered  from  this  scripture. 
2.  These  words  hold  forth  the  distempers  of  believers, 
saying,  ^'He  was  full  of  sores;''  which  may  signify  the 
many  troubles,  temptations,  persecutions,  and  afflictions  in 
body  and  spirit  which  they  meet  with  while  they  are  in  the 
world ;  and  also  the  entertainment  they  meet  with  at  the 
hands  of  those  ungodly  ones  who  live  upon  the  earth. 
Whereas  it  is  said,  ^'  He  was  laid  at  his  gate  full  of  sores;" 
mark,  he  was  laid  at  his  gate,  not  in  his  house :  that  was 
thought  too  good  for  him ;  but  he  was  laid  at  his  gate,  full 
of  sores.  From  whence  observe,  that  the  ungodly  world  do 
not  desire  to  entertain  and  receive  the  poor  saints  of  Grod 
into  their  houses.  If  they  must  needs  be  somewhere  near 
tmto  them,  yet  they  shall  not  come  into  their  houses. 
Shut  them  out  of  doors :  if  they  will  needs  be  near  us,  let 
them  be  at  the  gate.  "And  he  was  laid  at  the  gate,  full  of 
sores.''  Observe,  also,  that  the  world  are  not  at  all  touched 
with  the  afflictions  of  God's  children;  for  all  they  are  full 
of  sores.  A  despised,  afflicted,  tempted,  persecuted  people 
the  world  doth  not  pity ;  no,  but  rather  labor  to  aggravate 
their  trouble  by  shutting  them  out  of  doors.  Sink  or  swim, 
what  cares  the  world  ?  they  are  resolved  to  disown  them ; 
they  will  give  them  no  entertainment;  if  the  lying  in  the 
streets  will  do  them  any  good,  if  hard  usage  will  do  them 
any  good,  if  it  to  be  disowned,  rejected,  and  shut  out  of 
doors  by  the  world  will  do  them  any  good,  they  shall  have 
enough  of  that;  but  otherwise  no  refreshment,  no  comfort 
from  the  world.  "And  he  was  laid  at  his  gate,  full  of 
sores." 


CHAPTER  III. 

And  desieing  to  be  fed  with  the  ceumbs  which  fell  from  the  rich  man's  table  : 

MOREOVER,  THE  DOGS  CA5IE  AND  LICKED  HIS  SORES. — Verge  21. 

By  all  these  words  our  Lord  Jesus  doth  show  us  the 
frame  of  a  Christian's  heart,  and  also  the  heart  and  carriage 
of  worldly  men  towards  the  saints  of  the  Lord.  The  Chris- 
tian's heart  is  held  forth  by  this,  that  any  thing  will  content 
him  while  he  is  on  this  side  glory.  ^'And  he  desired  to  be 
fed  with  the  crumbs;"  the  dogs'  meat,  any  thing.  I  say,  a 
Christian  will  be  content  with  any  thing;  if  he  have  but 
enough  to  keep  life  and  soul  together  (as  we  use  to  say) 
he  is  content,  he  is  satisfied.  He  hath  learned  (if  he  hath 
learned  to  be  a  Christian)  to  be  content  with  any  thing :  as 
Paul  saith,  "I  have  learned  in  whatsoever  state  I  am,  there- 
with to  be  content."  He  learns  in  all  conditions  to  study 
to  love  God,  to  walk  with  God,  to  give  up  himself  to  God ; 
and  if  the  crumbs  that  fall  from  the  rich  man's  table  will 
but  satisfy  nature,  and  give  him  bodily  strength,  that 
thereby  he  may  be  the  more  able  to  walk  in  the  way  of 
God,  he  is  contented.  ^^And  he  desired  to  be  fed  with  the 
crumbs  which  fell  from  the  rich  man's  table."  But  mark, 
he  had  them  not;  you  do  not  find  that  he  had  so  much  as  a 
crumb,  or  a  scrap,  allowed  unto  him.  No;  then  the  dogs 
will  be  beguiled;  that  must  be  preserved  for  the  dogs. 

From  whence  observe,  that  the  ungodly  world  do  love 
their  dogs  better  than  the  children  of  God.  You  will  say, 
That  is  strange.  It  is  so,  indeed ;  yet  it  is  true,  as  will  be 
clearly  manifested.  As  for  instance :  how  many  pounds  do 
some  men  spend  on  their  dogs,  when  in  the  mean  while  the 
poor  saints  of  God  may  starve  for  hunger?  They  will  build 
houses  for  their  dogs,  when  the  saints  must  be  glad  to  wan- 
■  (160) 


DOGS  PRSFERRED  TO  SAINTS,  BY  SINNERS.  161 

der  and  lodge  in  dens  and  caves  of  the  earth.  Heb.  xi.  38. 
And  if  they  be  in  any  of  their  houses,  for  the  rent  thereof 
they  will  warn  them  out  or  eject  them,  or  pull  down  the 
house  over  their  heads,  rather  than  not  rid  themselves  of 
such  tenants.  Again,  some  men  cannot  go  half  a  mile  from 
home  but  they  must  have  dogs  at  their  heels ;  but  they  can 
very  willingly  go  half  a  score  of  miles  without  the  society  of 
a  Christian.  Nay,  if  when  they  are  busy  with  their  dogs, 
they  should  chance  to  meet  a  Christian,  they  would  wil- 
lingly shift  him  if  they  could;  they  will  go  on  the  other  side 
the  hedge  or  the  way,  rather  than  they  will  have  any  society 
with  him.  And  if  at  any  time  a  child  of  Grod  should  come 
into  a  house  where  there  are  but  two  or  three  ungodly 
wretches,  they  do  commonly  wish  either  themselves  or  the 
saint  out  of  doors.  And  why  so?  Because  they  cannot 
down  with  the  society  of  a  Christian;  though  if  there  come 
in  at  the  same  time  a  dog,  or  a  drunken,  swearing  wretch 
(which  is  worse  than  a  dog),  they  will  make  him  welcome ; 
he  shall  sit  down  with  them,  and  partake  of  their  dainties. 
And  now  tell  me,  you  that  love  your  sins  and  your  plea- 
sures, had  you  not  rather  keep  company  with  a  drunkard,  a 
swearer,  a  strumpet,  a  thief,  nay,  a  dog,  than  with  an  hon- 
est-hearted Christian?  If  you  say.  No;  what  means  your 
sour  carriage  to  the  people  of  Grod?  Why  do  you  look  on 
them  as  if  you  would  eat  them  up  ?  yet  at  the  very  same 
time,  if  you  can  but  meet  your  dog,  or  a  drunken  companion, 
you  can  fawn  upon  them,  take  acquaintance  with  them,  to 
the  tavern  or  ale-house  with  them,  if  it  be  two  or  three 
times  in  a  week;  but  if  the  saints  of  Grod  meet  together, 
pray  together,  and  labor  to  edify  one  another,  you  will  stay 
till  doomsday  before  you  will  look  into  the  house  where  they 
are.  Ah !  friends,  when  all  comes  to  all,  you  will  be  found 
to  love  drunkards,  strumpets,  dogs,  any  thing;  nay,  to  serve 
the  devil,  rather  than  to  have  loving  and  friendly  society 
with  the  saints  of  God. 


162  SIGUS  FROM  HELL. 

"  Moreover,  the  dogs  came  and  licked  his  sores/'     Here 
again  you  may  see,  not  only  the  afflicted  state  of  saints  of 
Grod  in  this  world,  but  also,  that  even  dogs  themselves  ac- 
cording to  their  kind,  are  more  favorable  to  the  saints  than 
the  sinful  world.     Though  the  ungodly  will  have  no  mercy 
on  the  saints,  yet  it  is  ordered  so,  that  these  creatures,  dogs, 
lions,  &c.,  will.     Though  the  rich  man  would  not  entertain 
him  in  his  house,  yet  his  dogs  will  come,  and  do  him  the 
best  good  they  can,  even  to  lick  his  running  sores.      It  was 
thus  with  Daniel,  when  the  world  was  mad  against  him,  and 
would  have  thrown  him  to  the  lions  to  be  devoured,  the 
lions  shut  their  mouths  at  him  (or  rather  the  Lord  did  shut 
them  up),  so  that  there  was  not  that  hurt  befell  him,  that 
was  desired  by  the  adversaries.   Dan.  vi.     And  this  I  am 
persuaded  of,  that  would  the   creatures  do  as  some  men 
would  have  them,  the   saints  of  God  should  not  walk  so 
quietly  up  and  down  the  streets,  and  other  places,  as  they 
do.     And  as  I  said  before,  so  I  say  again,  I  am  persuaded, 
that  at  the  day  of  judgment  many  men's  conditions  and  car- 
riages will  be  so  laid  open,  that  it  will  evidently  appear  they 
have  been  very  merciless,  and  mad  against  the  children  of 
G-od  J  insomuch  that  when  the  providence  of  Grod  did  fall  out 
so  as  to  cross  their  expectation,  they  have  been  very  much 
offended  thereat;  as  is  very  evidently  seen  in  them  who  set 
themselves  to  study  how  to  bring  the  saints  into  bondage, 
and  to  thrust  them  into  corners,  as  in  these  late  years. 
Psalm  xxxi.  13.      And  because  God  hath  in  his  goodness 
ordered  things  otherwise,   they  have  gnashed  their  teeth 
thereat.    Hence  then,  let  the  saints  learn  not  to  commit  them- 
selves to  their  enemies.     ^'Beware  of  men."  Matt.  x.  17. 
They  are  very  merciless  men,  and  will  not  so  much  favor 
you  (if  they  can  help  it),  as  you  may  suppose  they  may. 
Nay,  unless  the  over-ruling  hand  of  God,  in  goodness  do 
order  things  contrary  to  their  natural  inclination,  they  will 
not  favor  you  so  much  as  a  dog. 


CHAPTER  IV. 


And  it  came  to  pass  that  the  BEoaAE  died,  and  was  carried  by  the  angels  into 
Abraham's  bosom  :  the  rich  man  also  died,  and  was  buried,— Terse  22. 


The  former  verses  briefly  hold  fortli  the  carriage  of  the 
ungodly  in  this  life,  toward  the  saints.  Now  this  verse  doth 
hold  forth  the  departure  both  of  the  godly  and  ungodly,  out 
of  this  life. 

Wherefore  it  is  said,  ^^And  it  came  to  pass  that  the  beg- 
gar died,  and  was  carried  into  Abraham's  bosom;  and  the 
rich  man  died  also.'^  This  beggar  died;  that  represents  the 
godly:  and  the  rich  man  died;  that  represents  the  ungodly. 
From  whence  observe,  Neither  godly  nor  ungodly  must  live 
always  without  a  change,  either  by  death  or  judgment.  The 
good  man  died,  and  the  bad  man  died.  That  scripture  doth 
also  back  this  truth,  that  good  and  bad  must  die,  marvellous 
well,  where  it  is  said,  "And  it  is  appointed  unto  men  once 
to  die,  but  after  this  the  judgment.'^  Heb.  ix.  27. 

Mark,  this  doth  not  say  it  is  so,  that  men  by  chance  may 
die ;  which  might  beget  in  the  hearts  of  the  ungodly  espe- 
cially, some  hope  to  escape  the  bitterness  of  it :  but  it  saith, 
it  is  a  thing  most  certain ;  it  is  appointed.  Mark,  "  It  is 
appointed  unto  men  once  to  die,  and  after  that  the  judg- 
ment.'' God  hath  decreed  it,  that  since  men  have  fallen 
from  that  happy  estate  that  Grod  at  the  fii'st  did  set  them  in, 
they  shall  die.  Rom.  vi.  23.  Now,  when  it  is  said,  the  beg- 
gar died,  and  the  rich  man  died,  part  of  the  meaning  is,  they 
ceased  to  be  any  more  in  this  world ;  I  say,  partly  the  mean- 
ing is,  but  not  altogether.  Though  it  be  altogether  the 
meaning,  when  some  of  the  creatures  die ;  yet  it  is  but  in 
part  the  meaning,  when  it  is  said  that  men,  women,  or 
children  die ;  for  there  is  to  them  something  else  to  be  said, 

(163) 


164  SIGHS  FROM  HELL. 

more  than  a  barely  going  out  of  the  world.  For  if  when 
unregenerate  men  and  women  die,  there  were  an  end  of 
them,  not  only  in  this  world,  but  also  in  the  world  to  come, 
they  would  be  happy  over  what  they  will  be  now;  for  when 
ungodly  men  and  women  die,  there  is  that  to  come  after  death 
that  will  be  very  terrible  to  them,  namely,  to  be  carried  by 
the  angels  of  darkness  from  their  death-beds  to  hell ;  there 
to  be  reserved  to  the  judgment  of  the  great  day,  when  both 
body  and  soul  shall  meet  and  be  united  together  again,  and 
made  capable  of  undergoing  the  uttermost  vengeance  of  the 
Almighty  to  all  eternity.  This  is  that,  I  say,  which  doth 
follow  a  man  that  is  not  born  again,  after  death;  as  is  clear 
from  1  Pet.  iii.  18,  19,  where,  before  speaking  of  Christ 
being  raised  again  by  the  power  of  the  eternal  Spirit,  he 
saith,  "By  which,"  that  is,  by  that  Spirit,  *'he  went  and 
preached  to  the  spirits  in  prison."  But  what  is  the  mean- 
ing of  this  ?  Why,  thus  much,  That  those  souls  who  were 
once  alive  in  the  world,  in  the  time  or  days  in  which  Noah 
lived,  being  disobedient  in  their  times  to  the  calls  of  God, 
by  his  Spii'it  in  Xoah  (for  so  I  understand  it),  were,  accord- 
ing to  that  which  was  foretold  by  that  preacher,  overcome 
by  the  flood,  deprived  of  life,  and  are  now  in  prison. 
Mark,  he  preached  to  the  spirits  in  prison  (he  doth  not  say, 
who  were  in  prison)  ',  under  chains  of  darkness,  reserved,  or 
kept  there  in  that  prison,  in  which  now  they  are ;  ready  like 
villains  in  the  jail,  to  be  brought  before  the  judgment-seat 
of  Christ  at  the  great  day.  But  of  this  I  shall  speak  further 
by  and  by. 

Now,  if  this  one  truth,  that  men  must  die  and  depart  this 
world,  and  either  enter  into  joy,  or  else  into  prison,  to  be 
reserved  to  the  day  of  judgment,  were  believed,  we  should 
not  have  so  many  wantons  walk  up  and  down  the  streets  as 
there  do;  at  least  it  would  put  a  mighty  check  to  their  filthy 
carriages,  so  that  they  would  not,  could  not,  walk  so  basely 
and  sinfully  as  they  do.    Belshazzar,  notwithstanding  he  was 


FAITH  MUST  PRODUCE  FEAR.  165 

SO  far  from  the  fear  of  God  as  he  was,  yet  when  he  did  but 
see  God  was  offended,  and  threatened  him  for  his  wicked- 
ness, it  made  him  hang  down  his  head,  and  knock  his  knees 
together.  Dan.  v.  5,  6.  If  you  read  the  verses  before,  you 
will  find  he  was  careless,  and  satisfying  his  lusts  in  drinking, 
and  playing  the  wanton  with  his  concubines ;  but  so  soon  as 
he  did  perceive  the  finger  of  an  hand-writing,  ^^  then,"  saith 
the  scripture,  ^Hhe  king's  countenance  was  changed,  and 
his  thoughts  troubled  him,  so  that  the  joints  of  his  loins 
were  loosed,  and  his  knees  smote  one  against  another."  And 
when  Paul  told  Felix  of  righteousness,  temperance,  and 
judgment  to  come,  it  made  him  tremble.  And  let  me  tell 
thee,  soul,  whoever  thou  art,  that  if  thou  didst  but  verily 
believe  that  thou  must  die,  and  come  to  judgment,  it  would 
make  thee  turn  over  a  new  leaf. 

But  this  is  the  misery,  the  devil  doth  labor  by  all  means, 
as  to  keep  out  other  things  that  are  good,  so  to  keep  out  of 
the  heart,  as  much  as  in  him  lies,  the  thoughts  of  passing 
from  this  life  into  another  world;  for  he  knows,  if  he  can 
but  keep  them  from  the  serious  thoughts  of  death,  he  shall 
the  more  easily  keep  them  in  their  sins,  and  so  from  closing 
with  Jesus  Christ.  As  Job  saith,  ^^  Their  houses  are  safe 
from  fear,  neither  is  the  rod  of  God  upon  them."  Which 
makes  them  say  to  God,  ^'  Depart  from  us,  for  we  desire  not 
the  knowledge  of  thy  ways."  Job  xxii.  14.  Because  there 
is  no  fear  of  death  and  judgment  to  come,  therefore  they  do 
put  off  God  and  his  ways,  and  spend  their  days  in  their  sins, 
and  in  a  moment,  that  is,  before  they  are  aware,  go  down  to 
the  grave.  Verse  17.  And  thus  it  fared  also  with  the  man 
spoken  of  in  Luke  xii.  20.  This  man,  instead  of  thinking 
on  death,  thought  how  he  might  make  his  barns  bigger;  but 
in  the  midst  of  his  business  in  the  world,  he  lost  his  soul 
before  he  was  aware,  supposing  that  death  had  been  many 
years  off.  But  God  said  unto  him,  Thou  fool,  thou  troublest 
thyself  about   things    of  this   life;    thou  puttest  off  the 


166  SIGHS  FROM  HELL. 

thoughts  of  departing  this  world,  when  this  night  thy  soul 
shall  be  taken  from  thee;  or,  This  night,  they,  that  is, 
devils  will  fetch  away  thy  soul  from  thee.  And  hence  it 
comes  to  pass,  by  men's  not  being  exercised  with  the  thoughts 
of  departing  this  life,  that  they  are  so  unexpectedly  to  them- 
selves and  their  neighbors,  taken  away  from  the  pleasures 
and  profits,  yea,  and  all  the  enjoyments  they  busy  them- 
selves with  while  they  live  in  this  world.  And  hence  it  is 
again,  that  you  have  some  in  your  towns  and  cities  that  are 
so  suddenly  taken  away ;  some  from  haunting  the  alehouses, 
others  from  haunting  the  whorehouses,  others  from  playing 
and  gaming,  others  from  cares  and  covetous  desires  after 
this  world,  unlooked  for  as  by  themselves,  or  their  com- 
panions. Hence  it  is  also,  that  men  do  so  wonder  at  such 
tidings  as  these,  that  there  is  such  a  one  dead,  such  a  one 
departed;  it  is  because  they  do  so  little  consider  both  the 
transitoriness  of  themselves  and  their  neighbors.  For  had 
they  but  their  thoughts  well  exercised  about  the  shortness 
of  this  life,  and  the  danger  that  will  befall  such  as  do  miss 
of  the  Lord  Jesus  Christ,  it  would  make  them  more  wary 
and  sober,  and  spend  more  time  in  the  service  of  God,  and 
be  more  delighted  and  diligent  in  inquiring  after  the  Lord 
Jesus  Christ,  who  is  the  deliverer  from  the  wrath  to  come. 
1  Thess.  i.  10.  For,  as  I  said  before,  it  is  evident  that  they 
who  live  after  the  flesh  in  the  lusts  thereof  do  not  really  and 
seriously  think  on  death,  and  the  judgment  that  doth  follow 
after;  neither  do  they  indeed  endeavor  so  to  do;  for  did  they, 
it  would  make  them  say  with  holy  Job,  '^  All  the  days  of 
my  appointed  time  will  I  wait,  till  my  change  come.''  Job 
xiv.  14. 

And,  as  I  said  before,  not  only  the  wicked,  but  also  the 
godly,  have  their  time  to  depart  this  life;  ^'And  the  beggar 
died.''  The  saints  of  the  Lord,  they  must  be  deprived  of  this 
life  also;  they  must  yield  up  the  ghost  into  the  hands  of  the 
Lord  their  God;    they  must   also  be  separated  from   their 


DEATH  OF  TPIE  GODLY  AND  UNGODLY.  167 

wiveS;  children^  husbands,  friends,  goods,  and  all  that  they 
have  in  the  world.  For  Grod  hath  decreed  it;  "It  is  ap- 
pointed/' namely,  by  the  Lord,  '^for  men  once  to  die;''  and 
we  must  "appear  before  the  judgment-seat  of  Christ,"  as  it 
is,  2  Cor.  V.  10.  But  it  may  be  objected.  If  the  godly  die 
as  well  as  the  wicked,  and  if  the  saints  must  appear  before 
the  judgment-seat,  as  well  as  the  sinners;  then  what  ad- 
vantage have  the  godly  more  than  the  ungodly  ?  and  how 
can  the  saints  be  in  a  better  condition  than  the  wicked? 
Answ.  Read  this  verse  over  again,  and  you  will  find  a  mar- 
vellous difference  between  them,  as  much  as  is  between 
heaven  and  hell,  everlasting  joy  and  everlasting  torments : 
for  you  find,  that  when  the  beggar  died,  who  represents 
the  godly,  he  was  carried  by  the  angels  into  Abraham's 
bosom,  or  into  everlasting  joy.  But  the  ungodly  are  not  so 
(Psalm  i.),  but  are  driven  away  in  their  wickedness  (Prov. 
xiv.  32) ;  hurried  by  the  devils  into  the  bottomless  pit,  for 
it  saith,  "And  in  hell  he  lift  up  his  eyes."  When  the 
ungodly  die,  their  misery  beginneth;  for  then  appear  the 
devils,  like  so  many  lions,  waiting  every  moment  till  the 
soul  depart  from  the  body.  Sometimes  they  are  visible  to 
the  dying  party,  but  sometimes  more  invisible ;  but  always 
this  is  certain,  they  never  miss  of  the  soul,  if  it  do  die  out 
of  the  Lord  Jesus  Christ;  but  do  haul  it  away  to  the  prison, 
as  I  said  before;  there  to  be  tormented  and  reserved  until 
the  great  and  dreadful  day  of  judgment ;  at  which  day  they 
must,  body  and  soul,  receive  a  final  sentence  from  the 
righteous  judge,  and  from  that  time  be  shut  out  from  the 
presence  of  Grod  into  everlasting  woe  and  distress.  But  the 
godly,  when  the  time  of  their  departure  is  at  hand,  then  also 
are  the  angels  of  the  Lord  at  hand;  yea,  these  are  ready, 
waiting  upon  the  soul  to  conduct  it  safe  into  Abraham's 
bosom.  I  do  not  say  but  the  devils  are  ofttimes  very  busy 
doubtless,  and  attending  the  saints  in  their  sickness;  ay, 
and  no  question  but  they  would  willingly  deprive  the  soul 


1G8  SIGHS  FROM  HELL. 

of  glory.  But  here  is  the  comfort ;  as  the  devils  come  from 
hell  to  devour  the  soul  (if  it  be  possible)  at  its  departure; 
so  the  angels  of  the  Lord  come  from  heaven,  to  watch  over 
and  conduct  the  soul  (in  spite  of  the  devils)  safe  into  Abra- 
ham's bosom. 

David  had  the  comfort  of  this,  and  speaks  it  forth  for  the 
comfort  of  his  brethren  (Psalm  xxxiv.  7),  saying,  "The 
angel  of  the  Lord  encampeth  round  about  them  that  fear 
him,  and  delivereth  them.''  Mark,  the  angel  of  the  Lord 
encampeth  round  about  his  children,  to  deliver  them.  From 
what  ?  From  their  enemies ;  of  which  the  devil  is  not  the 
least.  This  is  an  excellent  comfort  at  any  time,  to  have  the 
holy  angels  of  Grod  to  attend  a  poor  man  or  woman ;  but 
especially  it  is  comfortable  in  the  time  of  distress,  at  the 
time  of  death,  when  the  devils  beset  the  soul  with  all  the 
power  that  hell  can  afford  them.  But  now  it  may  be,  that 
the  glorious  angels  of  Grod  do  not  appear  at  the  first  to  the 
view  of  the  soul;  nay,  rather,  hell  stands  before  it,  and  the 
devils  ready,  as  if  they  would  carry  it  thither ;  but  this  is 
the  comfort,  the  angels  do  always  appear  at  the  last,  and 
will  not  fail  the  soul,  but  will  carry  it  safe  into  Abraham's 
bosom.  Ah  friends !  consider ;  here  is  an  ungodly  man 
upon  his  death-bed,  and  he  hath  none  to  speak  for  him, 
none  to  speak  comfort  unto  him ;  but  it  is  not  so  with  the 
children  of  God,  for  they  have  the  Spirit  to  comfort  them. 
Here  are  the  ungodly,  and  they  have  no  Christ  to  pray  for 
their  safe  conduct  to  glory ;  but  the  saints  have  an  interces- 
sor. Job  xvii.  9.  Here  are  the  world;  when  they  die,  they 
have  none  of  the  angels  of  God  to  attend  upon  them ;  but 
the  saints  have  their  company.  In  a  word,  the  uncon- 
verted person  when  he  dies,  sinks  into  the  bottomless  pit; 
but  the  saints  when  they  die,  ascend  with,  and  by  the 
angels,  into  Abraham's  bosom,  or  into  unspeakable  glory. 
Luke  xxiii.  43. 

Again,  it  is  said,  that  the  rich  man  when  he  died,  was 


DIFFERENT  ESTIMATION  OF  THE  DEAD.  169 

buried,  or  put  into  the  earth ;  but  when  the  beggar  died,  he 
was  carried  by  the  angels  into  Abraham's  bosom.  The  one 
is  a  very  excellent  style,  where  it  saith,  he  was  carried  by 
angels  into  Abraham's  bosom;  it  denotes  the  excellent  con- 
dition of  the  saints  of  God,  as  I  said  before;  and  not  only 
so,  but  also  the  preciousness  of  the  death  of  the  saints  in 
the  eyes  of  the  Lord.  Psalm  cxvi.  15.  After  generations 
may  see  how  precious  in  the  sight  of  the  Lord  the  death  of 
his  saints  is,  when  he  saith,  they  are  carried  by  the  angels 
into  Abraham's  bosom. 

Thus  many  times  the  Lord  adorneth  the  death  and  de- 
parture of  his  saints,  to  hold  forth  to  after  generations  how 
excellent  they  are  in  his  eyes.  It  is  said  of  Enoch,  that 
Grod  took  him ;  of  Abraham,  that  he  died  in  a  good  old  age ; 
of  Moses,  that  the  Lord  buried  him;  of  Elijah,  that  he  was 
taken  up  into  heaven;  that  the  saints  die  in  the  Lord;  that 
they  sleep  in  Jesus;  that  they  rest  from  their  labors,  and 
that  their  works  follow  them ;  that  they  are  under  the  altar ; 
that  they  are  with  Christ;  that  they  are  in  light;  that  they 
are  to  come  with  the  Lord  Jesus  to  judge  the  world.  All 
which  sayings  signify  thus  much,  that  to  die  as  a  saint,  is  a 
very  great  honor  and  dignity.  But  the  ungodly  are  not  so. 
The  rich  man  dies,  and  is  buried;  he  is  carried  from  his 
dwelling  to  his  grave,  and  there  he  is  hid  in  the  dust;  and 
his  body  doth  not  so  fast  moulder  and  come  to  nought 
there,  as  his  name  doth  stink  as  fast  in  the  world.  As 
saith  the  holy  scripture,  "  The  name  of  the  wicked  shall 
rot.''  And  indeed,  the  names  of  the  godly  are  not  in  so 
much  honor  after  their  departure,  but  the  wicked  and  their 
names  do  as  much  rot.  What  a  dishonor  to  posterity  was 
the  death  of  Balaam,  Agag,  Ahitophel,  Haman,  Judas, 
Herod,  with  the  rest  of  their  companions ! 

Thus  the  wicked  have  their  names  written  in  the  earth, 
and  they  do  perish  and  rot;  but  the  names  of  the  saints 
cast  forth  a  d.ainty  savor  to  following  generations.     And 

15 


170  SIGHS  FROM  HELL. 

that  the  Lord  Jesus  doth  signify  where  he  saith,  the  godly 
are  carried  by  the  angels  into  Abraham's  bosom;  and  that 
the  wicked  are  nothing  worth,  where  he  saith,  the  ungodly 
die  and  are  buried. 


CHAPTER   V. 


And  IN  HELL  HE  UFT  UP  HIS  EYES,  BEING  IN  TORMENTS,  AND  SEETH  ABRAHAM  AFAR  OFF 

AND  Lazarus  in  his  bosom. — Verse  23. 


The  former  verse  speaks  only  of  the  departure  of  the 
ungodly  out  of  this  life,  together  with  the  glorious  conduct 
that  the  godly  have  into  the  kingdom  of  their  Father.  Now, 
our  Lord  doth  show  in  this  verse,  partly  what  doth  and 
shall  befall  the  reprobate,  after  this  life  is  ended,  where 
he  saith,  "And  in  hell  he  lift  up  his  eyes."  That  is,  the 
ungodly,  after  they  depart  this  life,  do  lift  up  their  eyes  in 
hell.     From  these  words  may  be  observed  these  things. 

1.  That  there  is  a  Hell  for  souls  to  be  tormented  in, 
when  this  life  is  ended.  Mark,  after  he  was  dead  and 
buried,   "In  hell  he  lift  up  his  eyes  '' 

2.  That  all  that  are  ungodly,  and  do  live  and  die  in  their 
sins,  so  soon  as  ever  they  die,  they  go  into  Hell.  He  died 
and  was  buried,  "And  in  hell  he  lift  up  his  eyes." 

3.  That  some  are  fast  asleep,  and  so  secure  in  their  sins, 
that  they  scarce  know  well  where  they  are  till  they  come 
into  Hell,  and  that  I  gather  from  these  words,  "In  hell  he 
lift  up  his  eyes."  He  was  asleep  before,  but  hell  makes 
him  lift  up  his  eyes. 

As  I  said  before,  it  is  evident  there  is  a  hell  for  souls 
(yea,  and  bodies  too)  to  be  tormented  in  after  they  depart 
this  life,  as  is  clear;  first,  because  the  Lord  Jesus  Christ,  that 
cannot  lie,  did  say,  that  after  the  sinner  was  dead  and 
buried,  "In  hell  he  lift  up  his  eyes." 


HELL  DOES  NOT  MEAN  THE  GRAVE.  171 

Now,  if  it  be  objected,  that  by  hell  is  here  meant  the 
grave,  that  I  plainly  deny :  1.  Because  there  the  body  is 
not  sensible  of  torment  or  ease;  but  in  that  hell  into  which 
the  spirits  of  the  damned  depart,  they  are  sensible  of  tor- 
ment, and  would  very  willingly  be  free  from  it,  to  enjoy* 
ease,  which  they  are  sensible  of  the  want  of;  as  is  clearly 
discovered  in  this  parable,  '^Send  Lazarus,  that  he  may  dip 
the  tip  of  his  finger  in  water,  to  cool  my  tongue."  2.  It  is 
not  meant  the  grave,  but  some  other  place;  because  the 
bodies,  so  long  as  they  lie  there,  are  not  capable  of  lifting 
up  their  eyes  to  see  the  glorious  condition  of  the  children 
of  God,  as  the  souls  of  the  damned  do.  ^'  In  hell  he  lift 
up  his  eyes."  3.  It  cannot  be  the  grave;  for  then  it  must 
follow,  that  the  soul  was  buried  there  with  the  body,  which 
cannot  stand  with  such  a  dead  state  as  is  here  mentioned; 
for  he  saith,  ^^The  rich  man  died;"  that  is,  his  soul  was 
separated  from  his  body;   ^^and  in  hell  he  lift  up  his  eyes." 

If  it  be  again  objected.  That  there  is  no  hell  but  in  this 
life,  that  I  do  also  deny ;  as  I  said  before,  after  he  was  dead 
and  buried,  "in  hell  he  lift  up  his  eyes."  And  let  me  tell 
thee,  0  soul,  whoever  thou  art,  that  if  thou  close  not  in 
savingly  with  the  Lord  Jesus  Christ,  and  lay  hold  on  what 
he  hath  done,  and  is  doing  in  his  own  person  for  sinners, 
thou  wilt  find  such  a  hell  after  this  life  is  ended,  that  thou 
wilt  not  get  out  of  again  for  ever  and  ever.  And  thou  that 
art  wanton,  and  dost  make  but  a  mock  at  the  servants  of  the 
Lord,  when  they  tell  thee  of  the  torments  of  hell,  thou  wilt 
find,  that  when  thou  departest  out  of  this  life,  that  hell, 
even  the  hell  which  is  after  this  life,  will  meet  thee  in  thy 
journey  thither,  and  will,  with  its  hellish  crew,  give  thee 
such  a  sad  salutation,  that  thou  wilt  not  forget  it  to  all  eter- 
nity; when  that  scripture  comes  to  be  fulfilled  on  thy  soul 
in  Isa.  xiv.  9,10,  "Hell  from  beneath  it  moved  for  thee,  to 
meet  thee  at  thy  coming :  it  stirreth  up  the  dead  for  thee, 
even  all  the  chief  ones  of  the  earth :  it  hath  raised  up  from 


172  8IGHS  FROM  HELL. 

their  thrones  all  the  kings  of  the  nations.  All  they,"  that 
is,  that  are  in  hell,  "shall  say.  Art  thou  also  become  weak 
as  we?  Art  thou  become  like  unto  us?''  Oh!  sometimes 
when  I  have  had  but  thoughts  of  going  to  hell,  and  consider 
the  everlastingness  of  their  ruin  that  ftill  in  thither,  it  hath 
stirred  me  up  rather  to  seek  to  the  Lord  Jesus  Christ  to 
deliver  me  from  thence,  than  to  slight  it,  and  make  a  mock 
at  it. 

"And  in  hell  he  lift  up  his  eyes.''  The  second  thing  I 
told  you  was  this,  that  all  the  ungodly  that  live  and  die  in 
their  sins,  so  soon  as  ever  they  depart  this  life,  do  descend 
into  hell.  This  is  also  verified  by  the  words  in  this  parable, 
where  Christ  saith,  "He  died,  and  was  buried;  and  in  hell 
he  lift  up  his  eyes."  As  the  tree  falls,  so  shall  it  lie,  Eccles. 
xi.  3,  whether  it  be  to  heaven  or  hell.  And  as  Christ  said 
to  the  thief  on  the  cross,  "This  day  shalt  thou  be  with  me 
in  paradise;  even  so  the  devil,  in  the  like  manner,  may  say 
unto  the  soul.  To-morrow  shalt  thou  be  with  me  in  hell. 
See  then  what  a  miserable  case  he  that  dies  in  an  unregene- 
rate  state  is  in.  He  departs  from  a  long  sickness  to  a  longer 
hell;  from  the  gripings  of  death  to  the  everlasting  torments 
of  hell.  "And  in  hell  he  lift  up  his  eyes."  Ah,  friends  ! 
if  you  were  but  yourselves,  you  would  have  a  care  of  your 
souls;  if  you  did  but  regard,  you  would  see  how  mad  they 
are  that  slight  the  salvation  of  their  souls.  0  what  will  it 
profit  thy  soul  to  have  pleasure  in  this  life,  and  torment  in 
hell !  Mark  viii.  36.  Thou  liadst  better  part  with  all  thy 
sins,  and  pleasures,  and  companions,  or  whatsoever  thou  de- 
lightest  in,  than  to  have  soul  and  body  cast  into  hell.  Mark 
ix.  43.  0  then  do  not  neglect  our  Lord  Jesus  Christ,  lest 
thou  drop  down  to  hell !  Heb.  ii.  3.  Consider,  would  it  not 
wound  thee  to  thine  heart,  to  come  upon  thy  death-bed,  and 
instead  of  having  the  comfort  of  a  well-spent  life,  and  the 
merits  of  the  Lord  Jesus  Christ,  together  with  the  comfort 
of  his  glorious  Spirit,  to  have,  first,  the  sight  of  an  ill-spent 


THE  sinner's  death-bed.  173 

life,  thy  sins  flying  in  thy  face,  thy  conscience  uttering  itself 
with  thunder-claps  against  thee,  the  thoughts  of  God  terri- 
fying thee,  death,  with  his  merciless  paw,  seizing  upon  thee, 
the  devils  standing  ready  to  scramble  for  thy  soul,  and  hell 
enlarging  herself,  and  ready  to  swallow  thee  up ;  and  then 
an  eternity  of  misery  and  torment  attending  upon  thee,  from 
which  there  will  be  no  release.  For,  mark;  death  doth  not 
come  alone  to  an  unconverted  soul,  but  with  such  company 
as,' wast  thou  but  sensible  of  it,  would  make  thee  tremble. 
I  pray  consider  that  scripture.  Rev.  vi.  8,  ^^And  I  looked, 
and  behold  a  pale  horse ;  and  his  name  that  sat  upon  him 
was  Death,  and  hell  followed  with  him.^'  Mark,  death  doth 
not  come  alone  to  the  ungodly;  no,  but  hell  goeth  with  him. 
0  miserable  comforters  !  0  miserable  society  !  Here  come 
death  and  hell  unto  thee.  Death  goeth  into  thy  body,  and 
separates  body  and  soul  asunder;  hell  stands  without  (as  I 
may  say)  to  embrace,  or  rather,  to  crush  thy  soul  between 
its  everlasting  grinders.  Then  thy  mirth,  thy  joy,  thy  sin- 
ful delights,  will  be  ended  when  it  comes  to  pass.  Lo  it 
will  come.  Blessed  are  those,  that  through  Jesus  Christ's 
mercies,  by  faith,  do  escape  these  soul-murdering  compa- 
nions.    ^^  And  in  hell  he  lift  up  his  eyes.'' 

The  third  thing,  you  know,  that  we  did  observe  from  these 
words,  was  this,  that  some  are  so  fast  asleep,  and  secure  in 
their  sins,  that  they  scarce  know  where  they  are,  until  they 
come  into  hell.  And  that  I  told  you,  I  gather  by  these 
words,  ^'In  hell  he  lift  up  his  eyes:"  mark,  it  was  in  hell 
that  he  lift  up  his  eyes.  Now,  some  do  understand  by  these 
words,  that  he  came  to  himself,  or  began  to  consider  with 
himself,  or  to  think  with  himself,  in  what  a  state  he  was, 
and  what  he  was  deprived  of;  which  is  still  a  confirmation 
of  the  thing  laid  down  by  me.  There  it  is  that  they  come 
to  themselves,  that  is,  there  they  are  sensible  where  they 
are  indeed.  Thus  it  fares  with  some  men,  that  they  scarce 
know  where  they  are,  till  they  lift  up  their  eyes  in  hell.    It 

15* 


174  SIGHS  FROM  HELL. 

is  with  these  people  as  with  those  that  fall  down  in  a 
swoon.  You  know  if  a  man  fall  down  in  a  swoon  in  one 
room,  though  you  take  him  up  and  carry  him  into  another, 
yet  he  is  not  sensible  where  he  is,  till  he  comes  to  himself, 
and  lifts  up  his  eyes. 

Truly,  thus,  as  it  is  to  be  feared,  it  is  with  many  poor 
souls,  they  are  so  senseless,  so  hard,  so  seared  in  their  con- 
science (1  Tim.  iv.  2),  that  they  are  very  ignorant  of  their 
state;  and  when  death  comes,  it  strikes  them,  as  it- were, 
into  a  swoon  (especially  if  they  die  suddenly),  and  so  they 
are  hurried  away,  and  scarce  know  where  they  are,  till  in 
hell  they  lift  up  their  eyes.  This  is  he  who  dieth  in  his 
full  strength,  fully  at  ease  and  quiet.  Job.  xxi.  23. 

Of  this  sort  are  they  spoken  of  in  Psalm  Ixxiii.,  where 
it  saith,  ^' There  are  no  bands  in  their  death;  but  their 
strength  is  firm.  They  are  not  troubled  as  other  men ;  nei- 
ther are  they  plagued  like  other  men."  And  again,  "  They 
spend  their  days  in  wealth,  and  in  a  moment,"  mark,  "  in 
a  moment,"  before  they  are  aware,  '^they  go  down  into 
the  grave."  Job  xxi.  13. 

Indeed,  this  is  too  much  known  by  woful  and  daily  ex- 
perience. Sometimes  when  we  go  to  visit  them  that  are 
sick  in  the  towns  and  places  where  we  live,  0  how  senseless, 
how  seared  in  their  conscience  are  they  !  They  are  neither 
sensible  of  heaven  nor  of  hell;  of  sin  nor  of  a  Saviour; 
speak  to  them  of  their  condition  and  the  state  of  their  souls, 
and  you  shall  find  them  as  ignorant  as  if  they  had  no  souls 
to  regard.  Others,  though  they  lie  ready  to  die,  yet  they 
are  busying  themselves  about  their  outward  afiairs,  as  though 
they  should  certainly  live  here,  even  to  live  and  enjoy  the 
same  for  ever.  Again,  come  to  others,  speak  to  them  about 
the  state  of  their  souls;  though  they  have  no  more  experi- 
ence of  the  new  birth  than  a  beast,  yet  will  they  speak  as 
confidently  of  their  eternal  state,  and  the  welfare  of  their 
Bouls,  as  if  they  had  the  most  excellent  experience  of  any 


DELUSIONS  OF  THE  SICK  AND  DYING.  175 

man  or  woman  in  the  world,  saying,  "I  shall  have  peace" 
(Deut.  xxix.  19),  when,  as  I  said  even  now,  the  Lord 
knows  they  are  as  ignorant  of  the  new  birth,  of  the  nature 
and  operation  of  faith,  of  the  witness  of  the  Spirit,  as  if 
there  were  no  new  birth,  no  faith,  no  witness  of  the  Spirit 
of  Christ  in  any  of  the  saints  in  the  world.  Nay,  thus 
many  of  them  are,  even  an  hour  or  less  before  their  de- 
parture. Ah,  poor  souls !  though  they  may  go  away  here 
like  a  lamb,  as  the  world  says,  yet  if  you  could  but  follow 
them  a  little,  to  stand  and  listen ;  soon  after  their  departure, 
it  is  to  be  feared,  you  shall  hear  them  roaj:  like  a  lion,  at 
their  first  entrance  into  hell,  far  worse  than  ever  did  Korah, 
and  his  company,  when  they  went  down  quick  into  the 
ground.  Num.  xvi.  31—35. 

Now,  by  this  one  thing  doth  the  devil  take  great  advan- 
tage on  the  hearts  of  the  ignorant,  suggesting  to  them,  that 
because  the  party  deceased  departed  so  quietly,  without  all 
doubt  they  are  gone  to  rest  and  joy;  when,  alas  !  it  is  to  be 
feared,  the  reason  why  they  went  away  so  quietly,  was  ra- 
ther because  they  were  senseless  and  hardened  in  their 
conscience;  yea,  dead  before  in  sin  and  trespasses.  For 
had  they  but  some  awakenings  on  their  death-beds,  as  some 
have  had,  they  would  have  made  all  the  town  ring  of  their 
doleful  condition;  but  because  they  are  seared  and  igno- 
rant, and  so  departed  quietly,  therefore  the  world  takes 
heart  at  grass  (as  we  use  to  say)  and  makes  no  great  matter 
of  living  and  dying  they  cannot  tell  how:  "Therefore  pride 
compasseth  them  as  a  chain."  Psalm  Ixxiii.  5,  6.  But  let 
them  look  to  themselves ;  for  if  they  have  not  an  interest  in 
the  Lord  Jesus  now,  while  they  live  in  the  world,  they  will, 
whether  they  die  raging  or  still,  go  unto  the  same  place, 
and  lift  up  their  eyes  in  hell. 

0  my  friends,  did  you  but  know  what  a  miserable  condi- 
tion they  are  in,  that  go  out  of  this  world  without  an  interest 
in  the  Son  of  God,  it  would  make  you  smite  upon  your  thigh, 


176  SIGHS  FROM  HELL. 

and  in  the  bitterness  of  your  souls  cry  out,  ^^  Men  and  bre- 
thren, what  shall  we  do  to  be  saved  ?^'  Acts  ii.  37.  And 
not  only  so,  sinner,  but  thou  wouldst  not  be  comforted  until 
thou  didst  find  a  rest  for  thy  soul  in  the  Lord  Jesus  Christ. 


CHAPTER   VI. 


And  in  hell  he  lift  up  his  eyes,  being  in  tormexts,  and  seeth  Abraham  afar  off 
AND  Laz.uius  in  HIS  BOSOM. — Terse  23. 


Something  in  brief  I  have  observed  from  the  first  part 
of  this  verse,  namely,  from  these  words,  ''And  in  hell  he 
lift  up  his  eyes."  And  indeed  I  have  observed  but  some 
things ;  for  they  are  very  full  of  matter,  and  many  things 
might  be  taken  notice  of  in  them.  There  is  one  thing  more 
that  I  might  touch  upon,  as  couched  in  this  saying,  and 
that  is  this.  Methinks  the  Lord  Jesus  Christ  doth  hereby 
signify,  that  men  are  naturalli/  unwilling  to  see  or  to  take 
notice  of  their  sad  state;  1  so)/  hy  nature;  hut,  though  now 
they  are  willingly  ignorant,  yet  in  hell  they  shall  lift  up 
their  eyes.  That  is,  in  hell  they  shall  see  and  under- 
stand their  miserable  condition ',  and  therefore  to  these 
words,  "In  hell  he  lift  up  his  eyes,''  he  adds,  ''being  in 
torments."  As  if  he  had  said.  Though  once  they  shut  their 
eyes;  though  once  they  were  willingly  ignorant  (2  Peter 
iii.  5);  yet  when  they  depart  into  hell,  they  shall  be  so 
miserably  handled  and  tormented,  that  they  shall  be  forced 
to  open  their  eyes.  While  men  live  in  this  world,  and  are 
in  a  natural  state,  they  will  have  a  good  conceit  of  them- 
selves, and  of  their  condition;  they  will  conclude  that  they 
are  Christians,  that  Abraham  is  their  father  (Matt.  iii.  7, 
8),  and  that  their  state  is  as  good  as  the  best;  they  will 
conclude  they  have  faith,  the  Spirit,  good  hope,  an  interest 


MENS'S  EYES  WILL  OPEN  IN  HELL.         177 

in  the  Lord  Jesus  Christ :  but  when  they  drop  into  hell, 
and  lift  up  their  eyes  there,  and  behold,  first  their  souls  to 
be  in  extreme  torment;  their  dwelling  to  be  the  bottomless 
pit;  their  company  thousands  of  damned  souls,  also  the 
innumerable  company  of  devils;  and  the  hot  scalding  ven- 
geance of  Grod,  not  only  to  drop,  but  to  fall  very  violently 
upon  them;  then  they  will  be  awakened,  who  all  their  life- 
time were  in  a  sleep.  I  say,  when  this  comes  to  pass — for 
lo,  it  will — then  in  hell  they  shall  lift  up  their  eyes;  in  the 
midst  of  torment  they  shall  lift  up  their  eyes. 

Again,  you  may  observe  in  these  words,  "And  in  hell  he 
lift  up  his  eyes,  heing  in  torments,''  that  ungodly  men  will 
smart  for  their  sins,  in  the  torments  of  hell.  Now,  here  I 
am  put  to  stand,  when  I  consider  the  torments  of  hell  into 
which  the  damned  do  fall.  0  unspeakable  torments !  0 
endless  torments !  Now,  that  thy  soul  might  be  made  to 
flee  from  those  intolerable  torments  into  which  the  damned 
do  go,  I  shall  show  you  briefly  what  are  the  torments  of 
hell.  First,  by  the  names  of  hell.  Secondly,  by  the  sad 
state  thou  wilt  be  in,  if  thou  comest  there.  1.  The  names. 
It  is  called  a  never-dying  worm  (Mark  ix.);  it  is  called  an 
oven-fire,  hot  (Mai.  iv.  1);  it  is  called  a  furnace,  a  fiery 
furnace  (Matt,  xiii.) ;  it  is  called  the  bottomless  pit,  the  un- 
quenchable fire,  fire  and  brimstone,  hell-fire,  a  stream  of  fire, 
the  lake  of  fire,  devouring  fire,  everlasting  fire,  eternal  fire. 
Eev.  XX. ;  Matt.  iii. ;  Mark  ix. 

1.  One  part  of  thy  torments  will  be  this :  Thou  shalt 
have  a  full  sight  of  all  thy  ill  spent  life  from  first  to  last". 
Though  here  thou  canst  sin  to-day,  and  forget  it  by  to- 
morrow ;  yet  there  thou  shalt  be  made  to  remember  how 
thou  didst  sin  against  God  at  such  a  time,  and  in  such  a 
place,  for  such  a  thing,  and  with  such  a  one,  which  will  be 
a  hell  unto  thee.  Psalm  1.  21.  God  will  "set  them  (thy 
Bins)  in  order  before  thine  eyes.'' 

2.  Thou  shalt  have  the  guilt  of  them  all  lie  heavy  on 


178  SIGHS  FROM  HELL. 

thy  soul,  not  only  the  guilt  of  one  or  two,  but  the  guilt  of 
them  all  together,  and  there  they  shall  lie  in  thy  soul,  as  if 
thy  belly  were  full  of  pitch,  and  set  on  a  light  fire.  Here 
men  can  sometimes  think  on  their  sins  with  delight,  but 
there  with  unspeakable  torment;  for  that  I  understand  to 
be  the  fire  that  Christ  speaketh  of,  which  shall  never  be 
quenched.  Mark  ix.  43-47.  While  men  live  here,  0  how 
doth  the  guilt  of  one  sin  sometimes  crush  the  soul !  It  makes 
a  man  in  such  a  plight,  that  he  is  weary  of  his  life ;  so  that 
he  can  neither  rest  at  home  nor  abroad,  neither  up  nor  in 
bed;  nay,  I  do  not  know,  but  they  have  been  so  tormented 
with  the  guilt  of  one  sinful  thought,  that  they  have  been 
even  at  their  wits'  ends,  and  have  hanged  themselves.  But 
now  when  thou  comest  into  hell,  and  hast  not  only  one,  or 
two,  or  an  hundred  sins,  with  the  guilt  of  them  all  on  thy 
soul  and  body ;  but  all  the  sins  that  ever  thou  didst  commit 
since  thou  camest  into  the  world,  all  together  clapped  on 
thy  conscience  at  one  time,  as  one  should  clap  a  red  hot  iron 
to  thy  breast,  and  there  to  continue  to  all  eternity ;  this  is 
miserable. 

3.  Again,  then  thou  shalt  have  brought  into  thy  remem- 
brance, the  slighting  of  the  gospel  of  Christ.  Here  thou  shalt 
consider  how  willing  Christ  was  to  come  'into  the  world  to 
save  sinners,  and  for  what  a  trifle  thou  didst  reject  him. 
This  is  plainly  held  forth  in  Isa.  xxviii.,  where,  speaking 
of  the  Lord  Jesus  Christ,  the  foundation  of  salvation  (verse 
16),  he  saith  of  them  that  reject  the  gospel,  that  when  the 
overflowing  scourge  doth  pass  through  the  earth  (which  I 
understand  to  be  at  the  end  of  the  world),  then  saith  he.  It 
shall  take  you :  morning  by  morning,  by  day  and  by  night, 
shall  it  pass  over  you ;  that  is,  continually  without  any  in- 
termission ; — and  it  shall  be  a  vexation  only  to  understand 
the  report.  A  vexation,  that  is,  a  torment,  or  a  great  part 
of  hell,  only  to  understand  the  report,  to  understand  the 
good  tidings  that  came  into  the  world,  by  Christ's  death,  for 


TORMENTS  IN  HELL.  179 

poor  sinners.  And  yon  will  find  this  verily,  to  be  the  mind 
of  tlie  Spirit,  if  you  compare  it  with  Isa.  liii.  1,  where  he 
speaks  of  men's  turning  their  backs  upon  the  tenders  of 
Grod's  grace  in  the  gospel.  He  saith,  '^  Who  hath  believed 
our  report  ?"  or,  the  gospel  declared  by  us.  Now  this  will 
be  a  mighty  torment  to  the  ungodly,  when  they  shall  under- 
stand the  goodness  of  God  was  so  great,  that  he  even  sent 
his  Son  out  of  his  bosom  to  die  for  sinners,  and  yet  that 
they  should  be  so  foolish,  as  to  put  him  off  from  one  time  to 
another ;  that  they  should  be  so  foolish,  as  to  lose  heaven 
and  Christ,  and  eternal  life  in  glory,  for  the  society  of  a 
company  of  drunkards ;  that  they  should  lose  their  souls  for 
a  little  sport,  for  this  world,  for  a  strumpet,  for  that  which  is 
lighter  than  vanity  and  nothing;  I  say,  this  will  be  a  very 
great  torment  unto  thee. 

4.  Another  part  of  thy  torment  will  be  this :  Thou  shalt 
see  thy  friends,  thy  acquaintance,  thy  neighbors;  nay,  it 
may  be  thy  father,  thy  mother,  thy  wife,  thy  husband,  thy 
children,  thy  brother,  thy  sister,  with  others,  in  the  kingdom 
of  heaven,  and  thyself  thrust  out.  Luke  xiii.  28.  There 
shall  be  weeping,  &c.,  when  you  shall  see  Abraham  (your 
father),  and  Isaac,  and  Jacob  (together  with  your  brethren), 
the  prophets,  in  the  kingdom  of  heaven,  and  you  yourselves 
thrust  out.  Nay,  saith  he,  ''They  shall  come  from  the 
east,  and  from  the  west;"  that  is,  those  that  thou  didst 
never  see  in  all  thy  life  before,  and  they  shall  sit  down  with 
thy  friends,  and  thy  neighbors,  thy  wife,  and  children,  in 
the  kingdom  of  heaven,  and  thou,  for  thy  sins  and  disobe- 
dience, shalt  be  shut  out,  nay,  thrust  out.  0  wonderful 
torment ! 

5.  Again,  thou  shalt  have  none  but  a  company  of  damned 
souls,  with  an  innumerable  company  of  devils,  to  keep  com- 
pany with  thee.  While  thou  art  in  this  world,  the  very 
thoughts  of  the  devils  appearing  to  thee  makes  thy  flesh  to 
tremble,  and  thine  hair  ready  to  stand  upright  on  thy  head. 


180  STGnS  FROM  HELL. 

But  0  !  what  wilt  tliou  do,  when  not  only  the  supposition 
of  the  devil's  appearing,  but  the  real  society  of  all  the  devils 
of  hell  will  be  with  thee,  howling  and  yelling,  screeching  and 
roaring  in  such  a  hideous  manner,  that  thou  wilt  be  even  at 
thy  wits'  end,  and  be  ready  to  run  stark  mad  again  for 
anguish  and  torment ! 

6.  Again,  that  thou  mightst  be  tormented  to  purpose,  the 
mighty  God  of  heaven  will  lay  as  great  wrath  and  vengeance 
upon  thee  as  ever  he  can,  by  the  might  of  his  glorious  power. 
As  I  said  before,  thou  shalt  have  his  wrath,  not  by  drops; 
but  by  whole  showers  shall  it  come,  thunder,  thunder,  upon 
thy  body  and  soul,  so  fast  and  so  thick,  that  thou  shalt  be 
tormented  out  of  measure.  And  so  saith  the  scripture, 
speaking  of  the  wicked,  "Who  shall  be  punished  with  ever-t 
lasting  destruction  from  the  presence  of  the  Lord,  and  from 
the  glory  of  his  power,"  when  the  saints  shall  be  admiring 
his  goodness  and  glory.  2  Thess.  i.  9,  10. 

Again,  this  thou  shalt  have,  as  I  said  before,  without  any 
intermission ;  thou  shalt  not  have  any  ease  so  long  as  while 
a  man  may  turn  himself  round ;  thou  shalt  have  it  always, 
every  hour,  day  and  night;  for  their  worm  never  dies,  but 
always  gnaws,  and  their  fire  is  never  quenched,  as  it  is 
written  in  Mark  ix. 

Ao-ain,  in  this  condition  thou  must  be  for  ever,  and  that 
is  as  sad  as  all  the  rest.  For  if  a  man  were  to  have  all  his 
sins  laid  to  his  charge,  and  communion  with  the  devils,  and 
as  much  wrath  as  the  great  God  of  heaven  can  inflict  upon 
him, — I  say,  if  it  were  but  for  a  time,  even  ten  thousand 
years,  and  so  end,  there  would  be  ground  of  comfort,  and 
hopes  of  deliverance  :  but  here  is  thy  misery;  this  is  thy 
state  for  ever;  here  thou  must  be  for  ever.  When  thou 
lookest  about  thee,  and  seest  what  an  innumerable  company 
of  howling  devils  thou  art  amongst,  thou  shalt  think  this 
again.  This  is  my  portion  for  ever.  When  thou  hast  been 
in  hell  so  many  thousand  years  as  there  are  stars  in  the 


SINNERS  FAR  FROM  HEAVEN.  181 

firmament,  or  drops  in  the  sea,  or  sands  on  the  sea-shore,  yet 
thou  hast  to  lie  there  for  ever.  0  this  one  word,  ever,  how 
will  it  torment  thy  soul ! 

Friends,  I  have  only  given  a  very  short  touch  of  the  tor- 
ments of  hell.  0  !  I  am  set,  I  am  set,  and  am  not  able  to 
utter  what  my  mind  conceives  of  the  torments  of  hell !  Yet 
let  me  say  to  thee,  accept  of  Grod's  mercy  through  our 
Lord  Jesus  Christ,  lest  thou  feel  that  with  thy  conscience 
which  I  cannot  express  with  my  tongue,  and  say,  ^'I  am 
sorely  tormented  in  this  flame. ^' 

"And  seeth  Abraham  afar  off,  and  Lazarus  in  his  bo- 
som :" 

When  the  damned  are  in  this  pitiful  state,  surrounded 
with  fears,  with  terrors,  with  torment  and  vengeance,  one 
thing  they  shall  have,  which  is  this,  they  shall  see  the  happy 
and  blessed  state  of  God's  children  :  "  He  seeth  Abraham 
afar  off,  and  Lazarus  in  his  bosom  ;'^  which,  as  I  said  before, 
is  the  happy  state  of  the  saints  when  this  life  is  ended.  This 
now  shall  be  so  far  from  being  an  ease  unto  them,  that  it 
shall  most  wonderfully  aggravate  or  heighten  their  torment, 
as  I  said  before.  There  shall  be  weeping,  or  cause  of 
lamentation,  when  they  shall  see  Abraham,  and  Isaac,  and 
Jacob,  in  the  kingdom  of  heaven,  and  themselves  thrust  out. 
"He  seeth  Abraham  a/ar  off,  and  Lazarus  in  his  bosom." 
Observe,  Those  that  die  in  their  sins  are  far  from  going  to 
heaven.  And  indeed,  it  is  just  with  Grod  to  deal  with 
them  that  die  in  their  sins,  according  to  what  they  have 
done,  and  to  make  them  who  are  far  from  righteousness 
now,  to  stand  far  from  heaven  to  all  eternity.  Hearken  to 
this,  ye  stout-hearted,  that  are  far  from  righteousness,  and 
that  are  resolved  to  go  on  in  your  sins, — when  you  die  you 
will  be  far  from  heaven ;  you  will  see  Lazarus,  but  it  will 
be  afar  off. 

Again,  "He  seeth  Abraham  afar  off,  and  Lazarus  in  his 
bosom." 

16 


182  SIGHS  FROM  HELL. 

These  are  some  of  the  things  the  damned  do  behold,  as 
soon  as  they  come  into  torment.  Mark,  he  seeth  Lazarus  in 
Abraham's  bosom.  Lazarus,  who  was  he  ?  Why,  even  he 
that  was  so  slighted,  so  disregarded,  so  undervalued,  by  this 
ungodly  one  while  he  was  in  the  world :  he  seeth  Lazarus  in 
his  bosom. 

From  whence  observe,  That  those  who  live  and  die  the 
enemies  of  the  saints  of  God,  let  them  be  ever  so  great  and 
stout,  let  them  bear  ever  so  piuch  sway  while  they  are  in 
the  world,  let  them  brag  and  boast  ever  so  much  while  they 
are  here,  they  shall  in  spite  of  their  teeth  see  the  saints,  yea, 
the  poor  saints,  even  the  Lazaruses,  or  the  ragged  ones  that 
belong  to  Jesus,  to  be  in  a  better  condition  than  themselves. 
0!  who  do  you  think  was  in  the  best  condition?  who  do 
you  think  saw  himself  in  the  best  condition  ? — he  that  was 
in  hell,  or  he  that  was  in  heaven  ? — he  that  was  in  darkness, 
or  he  that  was  in  light  ?  he  that  was  in  everlasting  joy,  or 
he  that  was  in  everlasting  torments  ?  The  one  with  God, 
Christ,  saints,  angels ;  the  other  in  tormenting  flames,  under 
the  curse  of  God's  eternal  hatred,  with  the  devil  and  his 
angels,  together  with  an  innumerable  company  of  howling, 
roaring,  cursing,  ever-burning  reprobates  ?  Certainly  this 
observation  will  be  easily  proved  to  be  true  here  in  this 
world,  by  him  that  looks  upon  it  with  an  understanding 
heart,  and  will  clear  itself  to  be  true  in  the  world  to  come, 
by  such  as  shall  go  either  to  heaven  or  to  hell. 

Another  observation  from  these  words,  "  And  seeth  Abra- 
ham afar  off,  and  Lazarus  in  his  bosom,''  is  this :  they  that 
are  the  persecutors  of  the  saints  of  the  Lord  now  in  this 
world,  shall  see  the  Lord's  persecuted  ones  to  be  they  that 
are  so  highly  esteemed  by  the  Lord,  as  to  be  in  Abraham's 
bosom  (in  everlasting  glory);  though  the  enemies  to  the 
children  of  God  did  so  lightly  esteem  them,  that  they 
scorned  to  let  them  gather  up  the  dog's  meat  that  fell  under 
their  table.     This  is  also  verified,  and  held  forth  plainly  by 


GREAT  CHANGES  IN  THE  NEXT  LIFE.  183 

this  parable.  And  therefore  be  not  grieved,  0  you  that  are 
tempted,  persecuted,  aflBlicted,  sighing,  praying  saints  of  the 
Lord,  though  your  adversaries  look  upon  you  now  with  a 
disdainful,  surly,  rugged,  proud,  and  haughty  countenance, 
yet  the  time  shall  come  when  they  shall  spy  you  in  Abra- 
ham's bosom ! 

I  might  enlarge  upon  these  things,  but  shall  leave  them 
to  the  Spirit  of  the  Lord,  which  can  better  by  ten  thousand 
degrees  enlarge  them  on  thy  heart  and  conscience,  than  I 
can  upon  a  piece  of  paper.  Therefore,  leaving  these  to  the 
blessing  of  the  Lord,  I  shall  come  to  the  next  verse,  and 
shall  be  brief  in  speaking  to  that  also,  and  so  pass  to  the 
rest. 


CHAPTER   YIL 


And  he  cried,  axd  said,  Father  Abraham,  have  merct  upon  me,  and  send  Lazartts, 

THAT  he  may  dip  THE  TIP  OF  HIS  FINGER  IN  WATER,  AND  COOL  MY  TONGUE;  FOR  I  AM 
TORMENTED   IN   THIS   FLA3IE. — Verge  24. 


You  know  I  told  you,  that  there  is  a  discovery  of  the 
departure  of  the  godly  and  the  ungodly  out  of  this  life, 
where  he  saith  the  beggar  died,  and  the  rich  man  also 
died.  The  next  verse  is  a  discovery  of  the  proper  places, 
both  of  the  godly  and  ungodly  after  death ;  one  being  in 
Abraham's  bosom,  or  in  glory;  the  other  in  hell.  Now, 
here  is  a  discovery  of  part  of  the  too  late  repentance* 
of  the  ungodly,  when  they  are  dropped  down  into  hell. 
*'And  he  cried,  and  said,  Father  Abraham,  have  mercy 
upon  me." 

From  the  words,  ^^And  he  cried,"  we  may  observe,  first, 
What  a  change  the  ungodly  will  have  when  they  come  into 
hell.  '^  He  cried ."  It  is  likely  he  was  laughing,  jesting, 
jeering,  drinking,  mocking,  swearing,  cursing,  prating,  per- 


184         .  SIGHS  FROM  HELL. 

secuting  the  godly  in  his  prosperity,  among  his  filthy  com- 
panions But  now  the  case  is  otherwise ;  now  he  is  in  an- 
other frame,  now  his  proud,  stout,  currish  carriage  is  come 
down.  "  And  he  cried."  The  laughter  of  the  ungodly  will 
not  last  always,  but  will  be  sure  to  end  in  a  cry.  '*  The 
triumi^hing  of  the  wicked  is  short.''  Job  xx.  5.  Consider, 
you  must  have  a  change,  either  here,  or  in  hell.  If  you  be 
not  new  creatures,  regenerate  persons,  new-born  babes  in 
this  world,  before  you  go  hence,  your  note  will  be  changed, 
your  conditions  will  be  changed ;  for  if  you  come  into  hell, 
you  must  cry.  0,  did  but  the  singing  drunkards,  when  they 
are  making  merry  on  the  alehouse  bench,  think  on  this,  it 
would  make  them  change  their  note,  and  cry.  What  shall  I 
do  ?  Whither  shall  I  go  when  I  die  ?  But  as  I  said  before, 
the  devil,  as  he  labors  to  get  poor  souls  to  follow  their  sins, 
so  he  labors  also  to  keep  the  thoughts  of  eternal  damnation 
out  of  their  minds.  And  indeed  these  two  things  are  so 
nearly  linked  together,  that  the  devil  cannot  well  get  the 
soul  to  go  on  in  sin  with  delight,  unless  he  can  keep  the 
thoughts  of  that  terrible  after-clap  out  of  their  minds. 

But  let  them  know,  that  it  shall  not  always  be  thus  with 
them ;  for  if  when  they  depart,  they  drop  down  into  eternal 
destruction,  they  shall  have  such  a  sense  of  their  sins,  and 
the  punishment  due  to  the  same,  that  it  shall  make  them  to 
cry.  ^^And  he  cried."  0  what  an  alteration  will  there  be 
among  the  ungodly  when  they  go  out  of  this  world.  It 
may  be,  a  fortnight,  or  a  month,  before  their  departure, 
they  were  light,  stout,  surly;  drinking  themselves  drunk, 
slighting  God's  people,  mocking  at  goodness,  and  delighting 
in  sin,  following  the  world,  seeking  after  riches,  faring  de- 
liciously,  keeping  company  with  the  bravest;  but  now  they 
are  dropped  down  into  hell,  they  cry.  A  little  while  ago 
they  were  painting  their  faces,  feeding  their  lusts,  following 
their  whores,  robbing  their  neighbors,  telling  lies,  following 
plays  and  sports  to  pass  away  the  time;  but  now  they  arc 


THE  CRIES  OF  LOST  SOULS.  185 

in  hell,  they  do  cry.  It  may  be  last  year  they  hoard  some 
good  sermons,  were  invited  to  receive  heaven,  were  told 
their  sins  should  be  pardoned  if  they  closed  in  with  Jesns; 
but  refusing  his  proffers  and  slighting  the  grace  that  was 
once  tendered,  they  are  now  in  hell,  and  do  cry. 

Before,  they  had  so  much  time,  they  thought  that  they 
could  not  tell  how  to  spend  it,  unless  it  were  in  hunting, 
and  whoring,  in  dancing,  and  playing,  and  spending  whole 
hours,  yea,  days,  nay,  weeks,  in  the  lusts  of  the  flesh :  but 
when  they  depart  into  another  place,  and  begin  to  lift  up 
their  ejes,  in  hell,  and  consider  their  miserable  and  irre- 
coverable condition,  they  will  cry. 

0  what  a  condition  wilt  thou  fall  into,  when  thou  dost 
depart  this  world!  If  thou  depart  unconverted,  and  not 
born  again,  thou  hadst  better  have  been  smothered  the  first 
hour  thou  wast  born;  thou  hadst  better  have  been  plucked 
one  limb  from  another;  thou  hadst  better  have  been  made 
a  dog,  a  toad,  a  serpent,  nay,  any  other  creature  in  the  visi- 
ble world,  than  to  die  unconverted;  and  this  thou  wilt  find 
to  be  true,  when  in  hell  thou  dost  lift  thine  eyes,  and  dost 
cry. 

Here  then,  before  we  go  any  further,  you  may  see  that  it 
is  not  without  good  ground  that  these  words  are  spoken  by 
our  Lord,  that  when  any  of  the  ungodly  do  depart  into  hell, 
they  will  cry.     Cry  :  why  so  ? 

1.  They  will  cry  to  think  that  they  should  be  cut  off 
from  the  land  of  the  living,  never  more  to  have  any  footing 
therein. 

2.  They  will  cry  to  think  that  the  gospel  of  Christ  should 
be  so  often  proffered  to  them,  and  yet  they  are  not  profited 
by  it. 

B.  They  will  cry  to  think  that  now,  though  they  would 
never  so  willingly  repent  and  be  saved,  yet  they  are  past  all 
recovery. 

4.  They  will  cry  to  think  that  they  should  be  so  foolish 
16* 


186  SIGHS  TROM  HELL. 

as  to  follow  their  pleasures,  when  others  were  following 
Christ.  Luke  xiii.  28. 

5.  They  will  cry  to  think  that  they  must  be  separated 
from  God  J  Christ,  and  the  kingdom  of  heaven,  and  that  for 
ever. 

6.  To  think  that  their  crying  will  now  do  them  no  good. 

7.  To  think  that  at  the  day  of  judgment  they  must  stand 
at  the  left  hand  of  Christ,  among  an  innumerable  company 
of  damned  ones. 

8.  They  will  cry  to  think,  that  Lazarus,  whom  once  they 
slighted,  must  be  of  them  that  must  sit  down  with  Christ  to 
judge,  or  together  with  Christ,  to  pass  a  sentence  of  con- 
demnation on  their  souls  for  ever.  1  Cor.  vi.  2,  3. 

9.  They  will  cry  to  think,  that  when  the  judgment  is 
over,  and  others  are  taken  into  the  everlasting  kingdom  of 
glory,  then  they  must  depart  back  again  into  that  dungeon 
of  darkness  from  whence  they  came  out  (to  appear  before 
the  terrible  tribunal),  where  they  shall  be  tormented  so 
long  as  eternity  lasts,  without  the  least  intermission  or  ease. 

How  sayst  thou,  0  thou  wanton,  proud,  swearing,  lying, 
ungodly  wretch  !  whether  this  be  to  be  slighted  and  made  a 
mock  at  ?  And  again,  tell  me,  now  if  it  be  not  better  to  leave 
sin  and  to  close  in  with  Christ  Jesus,  notwithstanding  that 
reproach  thou  shalt  meet  with  for  so  doing,  than  to  live  a 
little  while  in  this  world  in  pleasures,  and  feeding  thy  lusts, 
in  neglecting  the  welfare  of  thy  soul,  and  refusing  to  bo 
justified  by  Jesus;  and  in  a  moment  to  drop  down  to  hell, 
and  to  cry?  0  consider,  I  say,  consider  betimes,  and  put 
not  off  the  tenders  of  the  grace  of  our  Lord  Jesus  Christ, 
lest  you  lift  up  your  eyes  in  hell,  and  cry  for  anguish  of 
spirit. 

"And  he  cried,  and  said.  Father  Abraham,  have  mercy 
upon  me,  and  send  Lazarus,''  &c. 

These  words  do  not  only  hold  forth  the  lamentable  con- 
dition of  the  damned,  and   their  lamentable  howling  and 


TOO  LATE  REPENTANCE.  187 

crying  out  under  their  anguish  of  spirit,  but  also  they  do 
signify  to  us  (as  I  said  before)  their  too  late  repentance; 
and  also  that  they  would  very  willingly,  if  they  might,  be 
set  at  liberty  from  that  everlasting  misery,  that  by  their  sins 
they  have  plunged  themselves  into.  I  say,  these  words  do 
hold  a  desire  that  the  damned  have,  to  be  delivered  frorm 
those  torments,  that  they  now  are  in :  ^^0  father  Abraham,''' 
saith  he,  ^^have  mercy  upon  me,  and  send  Lazarus,  that  he 
may  dip  the  tip  of  his  finger  in  water,  and  cool  my  tongue, 
for  I  am  tormented  in  this  flame. '^  .  .  .  However,  or  whoso- 
ever Abraham  is,  yet  these  truths  may  be  observed  from  the 
words : 

1.  That  the  damned,  when  in  an  irrecoverable  state,  will 
seek  for,  or  desire  deliverance  from  the  wrath  that  they  are, 
and  shall  be  in,  for  eternity. 

2.  That  they  will  pray  (if  I  may  so  call  it)  earnestly  for 
deliverance  from  their  miserable  state.  These  two  things 
are  clear  from  the  words.  For  mark,  he  not  only  said, 
^* Father  Abraham  have  mercy  upon  me;"  but  he  cried,  and 
said,  ^'Father  Abraham,  have  mercy  on  me."  From  whence 
take  a  third  observation,  and  that  is,  there  is  a  time  coming, 
wherein  though  men  shall  both  cry  and  pray,  they  are  likely 
to  have  no  mercy  at  the  hand  of  Grod :  for  so  was  this  man 
served,  as  I  shall  further  show  by  and  by,  when  I  come  to  it. 

Some  people  are  so  deluded  by  the  devil,  as  to  think,  that 
God  is  so  merciful,  as  to  own  and  regard  any  thing  for 
prayer.  They  think  any  thing  will  go  for  current  and  good 
satisfaction,  while  they  are  here  in  this  world ;  through  igno- 
rance of  the  true  nature  of  the  mercy  of  Grod,  and  the  know- 
ledge in  what  way  God  is  satisfied  for  sinners.  Now,  I  say, 
through  ignorance  they  think,  that  if  they  do  but  mutter 
over  some  form  of  prayers,  though  they  know  not  what  they 
say,  nor  what  they  request,  jei  God  is  satisfied,  yea,  very 
well  satisfied  with  their  doings ;  when  alas !  there  is  nothing 
less.     0  friends,  I  beseech  you  to  look  about  you,  and  seek 


188  SIGUS  FROM  HELL. 

in  good  earnest  for  the  Spirit  of  Christ,  so  to  help  you  now 
to  strive  and  pray,  and  to  enable  you  to  lay  hold  on  Christ, 
that  your  souls  may  be  saved;  lest  the  time  come,  that 
though  you  cry  and  pray,  and  wish  also  that  you  had  laid 
hold  on  the  Lord  Jesus,  yet  you  must  and  shall  be  damned. 

Then  again,  you  may  see  that  though  Grod  be  willing  to 
save  sinners  at  some  time,  yet  this  time  doth  not  always  last. 
No;  he  that  can  find  in  his  heart  to  turn  his  back  upon 
Jesus  Christ  now,  shall  have  the  back  turned  upon  him 
hereafter,  when  he  may  cry  and  pray  for  mercy,  and  yet  go 
without  it.  God  will  have  a  time  to  meet  with  them  that 
now  do  not  seek  after  him  :  they  shall  have  a  time,  yea  time 
enough  hereafter  to  repent  their  folly,  and  to  befool  them- 
selves, for  turning  their  backs  upon  the  Lord  Jesus  Christ. 
^^I  will  laugh  at  their  calamities,''  saith  he,  "and  mock 
when  their  fear  cometh.  Prov.  i.  26. 

Again,  this  should  admonish  us  to  take  time  while  it  is 
profiered,  lest  we  repent  us  of  our  unbelief  and  rebellion 
vrhen  we  are  deprived  of  it.  Ah  friends !  time  is  precious,  an 
hour's  time  to  hear  a  sermon  is  precious.  I  have  sometimes 
thought  thus  with  myself:  Set  the  case,  that  the  Lord  should 
send  two  or  three  of  his  servants,  the  ministers  of  the  gospel, 
to  hell  among  the  damned,  with  this  commission,  Gro  ye  to 
hell,  and  preach  my  grace  to  those  that  are  there ;  let  your 
sermon  be  an  hour  long,  and  hold  forth  the  merits  of  my 
Son's  birth,  righteousness,  death,  resurrection,  ascension  and 
intercession,  with  all  my  love  in  him ;  and  profi"er  it  to 
them,  telling  them,  that  now  once,  do  I  proffer  the  means  of 
reconciliation  to  them.  They  who  are  now  roaring,  being 
past  hope,  would  then  leap  at  the  least  proffer  of  mercy. 
Oh  !  they  that  could  spend  whole  days,  weeks,  nay  years,  in 
rejecting  the  Son  of  God,  would  now  be  glad  of  one  tender 
of  that  mercy.     "Father,''  saith  he,  "have  mercy  on  me." 

Again,  from  these  words  you  may  observe,  that  mercy 
would  be  welcome,  when  souls  are  under  judgment.     Now 


MERCY  IMPLORED  TOO  LATE.  189 

this  soul  is  in  the  fire,  now  he  is  under  the  wrath  of  God, 
now  he  is  in  hell,  there  to  be  tormented,  now  he  is  with  the 
devils  and  damned  spirits,  now  he  feels  the  vengeance  of 
God,  Now!  oh  now, ^ have  mercy  upon  me!^  Here  you  may 
see,  that  mercy  is  prized  by  them  that  are  in  hell !  They 
would  be  glad  if  they  could  have  it.  '^  Father,  have  mercy 
on  me;  for  my  poor  soul's  sake,  send  me  a  little  mercy/V 

''And  send  Lazarus,  that  he  may  dip  the  tip  of  his  finger 
in  water,  and  cool  my  tongue." 

These  words  do  not  only  hold  forth  that  the  ungodly  have 
a  desire  of  mercy,  but  what  those  mercies  are;  what  these 
poor  creatures  would  be  glad  of. 

As,  1.  To  have  the  company  of  a  Lazarus  granted  to 
them :  "  Father,  Abraham,  have  mercy  upon  me,  and  send 
Lazarus.'^  Now  Lazarus  was  he  that  was  beloved  of  God, 
and  also  he  that  was  hated  of  them.     Therefore, 

2.  Observe,  That  those  saints  that  in  their  lifetime  the 
sinner  could  not  endure,  now  they  are  departed,  he  would 
be  glad  to  have  society  with  them :  '0  now  send  Lazarus ! 
Though  the  time  was  when  I  cared  not  for  him;  yet  now  let 
me  have  some  society  with  him.' 

Though  the  world  disregard  the  society  of  God's  child- 
ren now,  yet  there  is  a  time  coming,  in  which  they  would 
be  glad  to  have  the  least  company  with  them.  Nay,  do  but 
observe,  those  of  the  saints  that  are  now  most  rejected  by 
them,  even  from  them  shall  they  be  glad  of  comfort,  if  it 
might  be.  '  Send  Lazarus;  he  that  I  slighted  more  than  my 
dogs,  he  that  I  could  not  endure  should  come  into  my  house,- 
but  must  lie  at  my  gate,  send  him :  now  Lazarus  shall  be 
welcome  to  me;  now  I  desire  some  comfort  from  him.'  But 
he  shall  go  without  it. 

From  whence  again,  observe.  That  there  is  a  time  com- 
ing, 0  ye  surly,  dogged  persecutors  of  the  saints,  that  they 
shall  slight  you,  as  much  as  ever  you  slighted  them.  You 
have  given  them  many  a  hard  word,  told  many  a  lie  of  them, 


190  SIGHS  FROM  HELL. 

given  them  many  a  blow :  and  now  in  your  greatest  need 
and  extremity  they  shall  not  j^ity  you;  the  righteous  shall 
rather  rejoice  when  he  seeth  the  vengeance  of  God  upon 
thee.  Psalm  Iviii.  10. 

"And  send  Lazarus.'^  From  whence  observe,  That  any 
of  the  saints  shall  then  be  owned  by  you  to  be  saints.  Now 
you  look  upon  them  to  be  of  a  sect,  with  Hymeneus  and 
Philetus;  but  then  you  shall  see  them  to  be  the  Lazaruses 
of  God,  even  God's  dear  children.  Though  now  the  saints 
of  the  Lord  will  not  be  owned  by  you,  because  they  are  beg- 
garly, low,  poor,  contemptible  among  you;  yet  the  day  is 
coming  that  you  shall  own  them,  desire  their  company,  and 
wish  for  the  least  courtesy  from  them. 

"Send  Lazarus,  that  he  may  dip  the  tip  of  his  finger  in 
water  and  cool  my  tongue;  for  I  am  tormented  in  this 
flame." 

Thus  shall  the  souls  that  abide  in  their  sins,  cry  out  in 
the  bitterness  of , their  spirits,  with  wonderful  anguish  and 
torment  of  conscience,  without  intermission — "  That  he  may 
dip  the  tip  of  his  finger  in  water  and  cool  my  tongue  I" 
That  he,  namely,  the  man  who  before,  I  scorned  should  eat 
with  the  dogs  of  my  flock — that  before  I  slighted  and  had 
no  regard  of — that  I  shut  out  of  door — send  him,  "that  he 
may  dip  the  tip  of  his  finger  in  water  and  cool  my  tongue." 

Now  these  words,  "  That  he  may  dip  the  tip  of  his  finger 
in  water,"  ...  do  hold  forth  the  least  friendship  or  favor; 
as  if  he  should  have  said,  ^Now  I  would  be  glad  of  the  least 
mercy,  now  I  would  be  glad  of  the  least  comfort,  though  it 
be  but  one  drop  of  cold  water  on  the  tip  of  his  finger.'  One 
would  have  thought  that  this  had  been  a  small  request,  a 
small  courtesy.  One  drop  of  water,  what  is  that?  Take  a 
pail  full  of  it,  if  that  will  do  thee  any  good.  But  mark,  he 
is  not  permitted  to  have  so  much  as  one  drop,  not  so  much 
as  a  man  may  hold  on  the  tip  of  his  finger.  This  signifies, 
that  they  that  fall  short  of  Christ,  shall  be  tormented  even 


THE  LEAST  FAVOR  DENIED  TO  THE  LOST.  191 

as  long  as  eternity  lastetli,  and  shall  not  have  so  much  as 
the  least  ease;  no,  not  so  long  as  while  a  man  may  turn 
himself  round ;  not  so  much  as  leave  to  swallow  his  spittle ; 
not  one  drop  of  cold  water ! 

0  that  these  things  did  take  place  in  your  hearts !  How 
would  it  make  you  to  seek  after  rest  for  your  souls,  before 
it  be  too  late,  before  the  sun  of  the  gospel  be  set  upon  you  ! 

Consider,  I  say,  the  misery  of  the  ungodly  that  they  shall 
be  in,  and  avoid  their  vices,  by  closing  in  with  the  tenders 
of  mercy;  lest  you  partake  of  the  same  portion  with  them, 
and  cry  out  in  the  bitterness  of  your  souls,  ^One  drop  of  cold 
water  to  cool  my  tongue/ 

^^  For  I  am  tormented  in  this  flame.'' 

Indeed,  the  reason  why  the  poor  world  do  not  so  earnestly 
desire  mercy,  is  partly  because  they  do  not  seriously  con- 
sider the  torment  that  they  must  certainly  fall  into  if  they 
die  out  of  Christ.  For,  let  me  tell  you,  did  but  poor  souls 
indeed  consider  that  wrath,  that  doth  by  right  fall  to  their 
shares,  because  of  their  sins  against  Grod,  they  would  make 
more  haste  to  God  through  Christ  for  mercy  than  they  do. 
Then  we  should  have  them  say, 'It  is  good  closing  with  Christ 
to-day,  before  we  fall  into  such  distress.' 

But  why  is  it  said,  let  him  '^  dip  the  tip  of  his  finger  in 
water,  and  cool  my  tongue  f  Because,  that  as  the  several 
members  in  the  body  have  their  share  in  sin,  and  commit- 
ting of  that;  so  the  several  members  of  the  body  shall  at 
last  be  punished  for  the  same.  Therefore,  when  Christ  is 
is  admonishing  his  disciples,  that  they  should  not  turn  aside 
from  him,  and  they  should  rather  fear  and  dread  the  power 
of  their  Grod,  than  another  power,  he  saith,  "Fear  him 
therefore,  that  can  cast  both  body  and  soul  into  hell."  Luke 
xii.  5.  And  again,  "Fear  him  that  can  destroy  both  body 
and  soul  in  hell."  Here  is  not  one  member  only,  but  all 
the  body,  the  whole  body,  of  which  the  hands,  feet,  eyes, 
ears,  and  tongue,  are  members.     And  I  am  persuaded  that 


192  SIGHS  FROM  HELL. 

though  this  may  be  judged  carnal  by  some  now;  yet  it  will 
appear  to  be  a  truth  then,  to  the  greater  misery  of  those  who 
shall  be  forced  to  undergo  that  which  Grod  in  his  just  judg- 
ment shall  inflict  upon  them.  0  then  they  will  cry/One  dram 
of  ease  for  my  cursing,  swearing,  lying,  jeering  tongue! 
Some  ease  for  my  bragging,  braving,  flattering,  threatening, 
dissembling  tongue  !'  Now  men  can  let  their  tongues  run  at 
random,  as  we  use  to  say;  now  they  will  be  apt  to  cry.  Our 
tongues  are  our  own,  who  shall  control  them?  Psalm  xii.  4. 
But  then  they  will  be  in  another  mind.  Then,  ^  0  that  I 
might  have  a  little  ease  for  my  deceitful  tongue  !'  Methinks 
sometimes  to  consider  how  some  men  do  let  their  tongues 
run  at  random,  it  makes  me  marvel.  Surely  they  do  not 
think  they  shall  be  made  to  give  an  account  for  their  ofi'end- 
ing  with  their  tongue.  Did  they  but  think  they  shall  be 
made  to  give  an  account  to  him  who  is  ready  "  to  judge  the 
quick  and  the  dead,"  surely  they  would  be  more  wary,  and 
have  more  regard  unto  their  tongue. 

The  tongue,  saith  James,  "is  an  unruly  evil  full  of  deadly 
poison.  It  setteth  on  fire  the  whole  frame  of  nature ;  and 
is  set  on  fire  of  hell."  James  ii.  The  tongue ;  how  much 
mischief  will  it  stir  up  in  a  very  little  time  ?  How  many 
blows  and  wounds  doth  it  cause  ?  How  many  times  doth  it 
(as  James  saith)  curse  man  ?  How  oft  is  the  tongue  made 
the  conveyer  of  that  hellish  poison  that  is  in  the  heart,  both 
to  the  dishonor  of  God,  the  hurt  of  its  neighbors,  and  the 
utter  ruin  of  its  own  soul  ?  And  do  you  think  the  Lord  will 
sit  still  (as  I  may  say),  and  let  thy  tongue  run  as  it  lists, 
and  yet  never  bring  you  to  an  account  for  the  same  ?  No, 
stay ;  the  Lord  will  not  always  keep  silence,  but  will  reprove 
thee,  and  set  thy  sins  in  order  before  thine  eyes,  0  sinner : 
yea,  and  thy  tongue,  together  with  the  rest  of  thy  members, 
shall  be  tormented  for  sinning.  And  I  say,  I  am  very  con- 
fident, that  though  this  be  made  light  of  now,  yet  the  time 
is  coming,  when  many  poor  souls  will  rue  the  day  that  ever 


TORMENT  FROM  THE  SIXS  OF  THE  TONGUE.  193 

they  did  speak  with  a  tongue.  '0,  will  one  say,  that  I 
should  so  disregard  my  tongue  !  0  that  I,  when  I  said  so 
and  so,  had  before  bitten  off  my  tongue !  that  I  had  been 
born  without  a  tongue  !  My  tongue  !  my  tongue  !  a  little 
water  to  cool  my  tongue,  for  I  am  tormented  in  this  flame  ! 
even  in  that  flame  which  my  tongue,  together  with  the  rest 
of  my  members,  by  sinning,  have  brought  me  into.'  Poor 
souls  will  now  let  their  tongues  say  any  thing  for  a  little 
profit,  for  twopence  or  threepence  gain.  But  oh  !  what  a 
grief  will  this  be  at  that  day,  when  they,  together  with  their 
tongue,  must  smart  for  that  which  they  by  their  tongues 
have  done  while  they  were  in  this  world.  Then  you  that 
love  your  souls,  look  to  your  tongues;  lest  you  bind  your- 
selves down  so  fast  to  hell  with  the  sins  of  your  tongues,  that 
you  will  never  be  able  to  get  loose  again  to  all  eternity. 
For  by  thy  words  thou  shalt  be  condemned,  if  thou  have  not 
a  care  of  thy  tongue.  "  But  I  say  unto  you,  that  for  every 
idle  word  that  men  shall  speak,  they  shall  give  account 
thereof  in  the  day  of  judgment."  Matt.  xii.  36. 


CHAPTER  VIII. 

But  Abraham  s.\id,  Son,  remember  that  thou  in  thy  lifetime  receivedst  tht  a  god 

THINGS,  AND  LIKEWISE  LaZARUS  EVIL  THINGS :  BUT  NOW  HE  IS  COMFORTED,  AND  THOU 
ART  TORMENTED. — Verse  25. 

,  These  words  are  the  answer  to  the  request  of  the  damned. 
The  verse  before  (as  I  told  you)  is  a  discovery  of  the  de- 
sires they  have  after  they  depart  this  world.  Here  is  the 
answer,  "  Son,  remember,'^   ... 

The  answer  signifies  thus  much.  That  instead  of  having 
any  relief  or  ease,  they  are  hereby  the  more  tormented,  and 
that  by  fresh  recollections,  or  by  bringing  afresh  their  former 

17 


194  SIGHS  FROM  HELL. 

ill-spent  life,  while  in  the  world,  into  their  remembrance : 
Son,  remember  that  thou  hadst  good  things  in  thy  lifetime. 
As  much  as  if  he  had  said,  Thou  art  now  sensible  what  it  is 
to  lose  thy  soul;  thou  art  now  sensible  what  it  is  to  put  off 
repentance ;  thou  art  now  sensible  that  thou  hast  befooled 
thyself,  in  that  thou  didst  spend  that  time  in  seeking  after 
outward,  momentary,  earthly  things,  which  thou  shouldst 
have  spent  in  seeking  to  make  Jesus  Christ  sure  to  thy  soul ; 
and  now,  through  thy  anguish  of  spirit  in  the  pains  of  hell, 
thou  wouldst  enjoy  that  which  in  former  time  thou  didst 
make  slight  of;  but  alas !  thou  art  here  beguiled  and  alto- 
gether disappointed;  thy  crying  will  now  avail  thee  nothing 
at  all.  This  is  not  the  accepted  time.  2  Cor.  vi.  2.  This 
is  not  a  time  to  answer  the  desires  of  wretched  reprobates. 
If  thou  hadst  cried  out  in  good  earnest  while  grace  was 
offered,  much  might  have  been ;  but  then  thou  wast  care- 
less, and  didst  turn  the  forbearance  and  goodness  of  God 
into  wantonness.  Wast  thou  not  told,  that  those  who 
would  not  hear  the  Lord  when  he  did  call,  should  not  be 
heard  when  they  did  call ;  but  contrariwise,  he  would  laugh 
at  their  calamity,  and  mock  when  their  fear  did  come  ? 
Prov.  i.  24-28. 

Now,  therefore,  instead  of  expecting  the  least  drop  of 
mercy  and  favor,  call  into  thy  mind  how  thou  didst  spend 
those  days  which  God  did  permit  thee  to  live;  I  say,  re- 
member, that  in  thy  lifetime  thou  didst  behave  thyself  re- 
belliously  against  the  Lord,  in  that  thou  wert  careless  of  his 
word  and  ordinances,  yea,  and  of  the  welfare  of  thine  own 
soul  also.  Therefore,  now,  I  say,  instead  of  expecting  or 
hoping  for  any  relief,  thou  must  be  forced  to  call  to  remem- 
brance thy  filthy  ways,  and  feed  upon  them,  to  thine  ever- 
lasting astonishment  and  confusion. 

From  these  words,  therefore,  which  say,  "  Remember  that 
thou  in  thy  lifetime  receivedst  thy  good  things,"  there  are 
these  things  to  be  taken  notice  of. 


BITTER  REMEMBRANCES  OF  THE  LOST.  195 

I.  They  that  by  putting  off  repentance,  and  living  in  their 
sins,  lose  their  souls,  shall,  instead  of  having  the  least  mea- 
sure of  comfort  when  they  come  into  hell,  have  their  ill- 
spent  life  always  very  fresh  in  their  remembrance.  While 
they  live  here,  they  can  sin  and  forget  it ;  but  when  they 
depart,  they  shall  have  it  before  them ;  they  shall  have  a 
remembrance,  or  their  memory  notably  enlightened,  and  a 
clearer,  and  a  continual  sight  of  all  their  wicked  practices 
that  they  wrought  and  did  while  they  were  in  the  world. 
"Son,  remember,"  saith  he.  Then  you  will  be  made  to 
remember.     As  if  he  had  said, 

1.  Remember  how  thou  wert  born  in  sin,  and  brought 
up  in  the  same. 

2.  Remember  how  thou  hadst  many  a  time  the  gospel 
preached  to  thee  for  taking  away  of  the  same,  by  him  whom 
the  gospel  doth  hold  forth. 

3.  Remember,  that  out  of  love  to  thy  sins  and  lusts,  thou 
didst  turn  thy  back  on  the  tenders  of  the  same  gospel  of 
good  tidings  and  peace. 

4.  Remember  that  the  reason  why  thou  didst  lose  thy 
soul,  was  because  thou  didst  not  close  in  with  free  grace, 
and  the  tenders  of  a  loving  and  free-hearted  Jesus  Christ. 

5.  Remember  how  near  thou  wast  to  turning  at  such  and 
such  a  time ;  only  thou  wast  willing  to  give  way  to  thy  lusts 
when  they  wrought,  to  drunkards  when  they  called,  to 
pleasures  when  they  proffered  themselves,  to  the  cares  and 
encumbrances  of  the  world,  which,  like  so  many  thorns,  did 
choke  that  or  those  convictions  that  were  set  on  thy  heart.  . 

6.  Remember  how  willing  thou  wast  to  satisfy  thyself 
with  an  hypocrite's  hope,  and  with  a  notion  of  the  things  of 
God,  without  the  real  power  and  life  of  the  same. 

7.  Remember  how  thou,  when  thou  wast  admonished  to 
turn,  didst  put  off  turning  and  repenting  till  another  time. 

8.  Remember  how  thou  didst  dissemble  at  such  a  time, 
lie  at  such  a  time,  cheat  thy  neighbor  at  such  a  time,  mock, 


196  SIGHS  FROM  HELL. 

flout,  scoff,  taunt,  hate,  persecute  the  people  of  God  at  such 
a  time,  in  such  a  place,  among  such  company. 

9.  Remember,  that  while  others  were  met  together  in  the 
fear  of  the  Lord  to  seek  him,  thou  wast  met  with  a  company 
of  vain  companions  to  sin  against  him;  while  the  saints 
were  praying,  thou  wast  cursing;  while  they  were  speak- 
ing good  of  the  name  of  God,  thou  wast  speaking  evil  of  the 
saints  of  God.  0  then,  thou  shalt  have  a  scalding  hot  re- 
membrance of  all  thy  sinful  thoughts,  words,  and  actions, 
from  the  very  first  to  the  last  of  them  that  ever  thou  didst 
commit,  in  all  thy  lifetime.  Then  thou  wilt  find  that  scrip- 
ture to  be  a  truth,  Deut.  xxviii.  65,  66,  67,  ^'  The  Lord 
shall  give  thee  there  a  trembling  heart,  and  failing  of  eyes, 
and  sorrow  of  mind :  and  thy  life  shall  hang  in  doubt  before 
thee,  and  thou  shalt  fear  day  and  night,  and  shall  have  none 
assurance  of  thy  life :  in  the  morning  thou  shalt  say,  Would 
God  it  were  even !  and  at  even  thou  shalt  say,  Would  God 
it  were  morning!  for  the  fear  of  thine  heart  wherewith 
thou  shalt  fear,  and  for  the  sight  of  thine  eyes  which  thou 
shalt  see.''  Nay,  thou  shalt  find  worse  things  to  thy  woe 
than  this  scripture  doth  manifest.  For  indeed  there  is  no 
tongue  able  to  express  the  horror,  terror,  torrnent,  and  eter- 
nal misery,  that  those  poor  souls  shall  undergo,  without  the 
least  mitigation  or  ease.  A  very  great  part  of  it  shall  come 
from  that  quick,^  full,  and  continual  remembrance  of  their 
sins  that  they  shall  have;  and  therefore  there  is  much 
weight  m  these  words,  "  Son,  remember  that  thou  in  thy 
lifetime  hadst  thy  good  things.'' 

From  these  words  you  see  this  is  to  be  observed,  that  the 
ungodly  shall  remember,  or  have  in  remembrance  the  mis- 
spendtng  of  their  lives:  "Remember  that  in  thy  lifetime 
thou  hadst  thy  good  things.  You  may  take  these  words, 
"good  things,"  either  simply  for  the  things  of  this  world, 
which  in  themselves  are  called  and  may  be  called  "good 
things;"  or  else  with  these  words,  namely,  the  things  of 


REMEMBRANCE  OF  LIFE  xMISSPENT.  197 

this  life;  all  the  pleasures,  delights,  profits,  and  vanities, 
which  the  ignorant  people  of  the  world  do  count  their  good 
things,  and  do  very  much  cheer  themselves  therewith. 
'Soul,  eat,  drink,  and  be  merry;  for  thou  hast  much  goods 
laid  up  for  many  years/  Luke  xii.  19.  Now,  I  say,  Grod, 
according  to  his  glorious  power  and  wisdom,  will  make  poor 
creatures  have  always  in  their  minds  a  fresh  and  clear  re- 
membrance of  their  ill-spent  life.  He  will  say  unto  them, 
Kemember,  remember,  that  in  thy  lifetime  it  was  thus  and 
thus  with  thee,  and  in  thy  lifetime  thy  carriage  was  so 
and  so. 

If  sinners  might  have  their  choice,  they  would  not  have 
their  sins  and  transgressions  so  much  in  the  remembrance, 
as  is  evident  by  their  carriages  here  in  this  world :  for  they 
will  not  endure  to  entertain  a  serious  thought  of  their  filthy 
life;  they  put  far  away  the  evil  day  (Amos  vi.  3;  Ezek. 
xii.  27),  and  labor  by  all  means  to  put  the  thoughts  of  it 
out  of  their  mind;  but  there  they  shall  be  made  to  remem- 
ber to  purpose,  and  to  think  continually  of  their  ungodly 
deeds.  And  therefore  it  is  said,  that  when  our  Lord  Jesus 
Christ  comes  to  judgment,  it  will  be  to  convince  the  un- 
godly world  of  their  wicked  and  ungodly  deeds ;  mark,  to 
convince  them.  Jude  14,  15.  They  will  not  willingly  take 
notice  of  them  now;  but  then  they  shall,  hereafter,  in  spite 
of  their  teeth;  for  those  that  die  out  of  Christ,  shall  be 
made  to  see,  acknowledge,  and  confess  their  guilt,  do  what 
they  can,  when  they  lift  up  their  eyes  in  hell,  and  remem- 
ber their  transgressions.  Grod  will  be  a  swift  witness  against 
them  (Mai.  iii.  5) ;  and  will  say,  Remember  what  thou  didst 
in  thy  lifetime;  how  thou  didst  live  in  thy  lifetime.  Ha, 
friend !  If  thou  dost  not  in  these  days  of  light  remember  the 
days  of  darkness,  Eccles.  xi.  8,  (the  days  of  death,  hell,  and 
judgment),  thou  shalt  be  made  in  the  days  of  darkness, 
death,  hell,  and  at  the  judgment  too,  to  remember  the  days 
of  the  gospel,  and  how  thou  didst  disregard  them  toO;  to  thy 

17 


l98  SIGHS  FROM  HELL- 

own  destruction  and  everlasting  misery.  This  is  intimated 
in  the  25th  chapter  of  St.  Matthew. 

^'Remember  that  in  thy  lifetime  thou  receivedst  thy  good 
things.'' 

The  great  God,  instead  of  giving  the  ungodly  any  ease, 
will  even  aggravate  their  torments.  First,  by  slighting  their 
perplexities,  and  by  telling  them  what  they  must  be  think- 
ing of.  Remember,  saith  he,  0  ye  lost  souls,  that  you  had 
your  joy  in  your  lifetime;  your  peace  in  your  lifetime;  your 
comforts,  delights,  ease,  health,  wealth — your  heaven,  your 
happiness,  and  your  portion  in  your  lifetime. 

0  miserable  state  !  Thou  wilt  then  be  in  a  sad  condition 
indeed,  when  thou  shalt  see  that  thou  hast  had  thy  good 
things,  thy  best  things,  thy  pleasant  things;  for  that  is 
clearly  signified  by  these  words,  "Remember  that  thou  in 
thy  lifetime  hadst  thy  good  things,"  or,  all  the  good  things 
that  thou  art  likely  to  have.  From  whence  take  notice  of 
another  truth  (though  it  be  a  dreadful  one),  which  is  this : 
There  are  many  poor  creatures  who  have  all  their  good, 
sweet,  and  comfortable  things,  in  this  life,  or  while  they  are 
alive  in  this  world:  "Remember,"  saith  he,  "that  in  thy 
lifetime  thou  hadst  thy  good  things."     . 

The  wicked's  good  things  will  shortly  have,  an  end;  they 
will  last  no  longer  with  them  than  this  life,  or  their  lifetime. 
Psalm  xvii.  14.  That  scripture  was  not  written  in  vain  : 
"  As  the  crackling  of  thorns  under  a  pot,  so  is  the  laughter 
of  a  fool :  this  also  is  vanity.  Eccles.  vii.  6.  It  is  like  the 
crackling  of  thorns  under  a  pot — makes  a  little  blaze  for  a 
sudden,  a  little  heat  for  a  while ;  but  come  and  consider  it 
by  and  by,  and  instead  of  a  comfortable  heat,  you  will  find 
nothing  but  a  few  dead  ashes;  and  instead  of  a  flaming  fire, 
nothing  but  a  smell  of  smoke. 

There  is  a  time  coming,  that  the  ungodly  would  be  glad 
of  a  better  portion,  when  they  shall  see  the  vanity  of  this, 
that  is,  when  they  shall  see  what  a  poor  thing  it  is,  for  a 


WRETCHEDNESS  OF  THE  SINNER' S  PORTION.  199 

man  to  have  his  portion  in  this  world.  It  is  true,  while 
they  are  here  on  this  side  hell,  they  think  there  is  nothing 
to  be  compared  with  riches,  honors,  and  pleasures  in  this 
world ;  which  makes  them  cry  out,  Who  will  show  us  any 
good  ?  (Psalm  iv.  7)  that  is,  any  comparable  to  the  pleasures, 
profits,  and  glory  of  this  world  ?  But  then  they  will  see  there 
is  another  thing  that  is  better  and  of  more  value  than  ten 
thousand  worlds.  And  seriously,  friends,  will  it  not  grieve 
you,  trouble,  perplex,  and  torment  you,  when  you  shall  see 
that  you  lost  heaven  for  a  little  pleasure  and  profit  in  your 
lifetime  ?  Certainly  it  will  grieve  you  and  perplex  you  ex- 
ceedingly, to  see  what  a  blessed  heaven  you  lost  for  a  dung- 
hill world.  0  !  that  you  did  but  believe  this !  that  you  did 
but  consider  this,  and  say  within  yourselves.  What !  shall  I 
be  contented  with  my  portion  in  this  world  !  What !  shall 
I  lose  heaven  for  this  world !  I  say,  consider  it  while  you 
have  day-light,  and  gospel  light,  while  the  Son  of  Grod  doth 
hold  out  terms  of  reconciliation  to  you ;  lest  you  be  made  to 
hear  such  a  voice  as  this  is,  "  Son,  remember,  that  in  thy 
lifetime  thou  receivedst  thy  good  things;"  thy  comforts,  thy 
joys,  thy  ease,  thy  peace,  and  all  the  heaven  thou  art  like 
to  have.  0  poor  heaven  !  0  short  pleasures !  What  a  piti- 
ful thing  it  is  to  be  left  in  such  a  case!  Soul,  consider:  Is 
it  not  miserable  to  lose  heaven,  for  twenty,  thirty,  or  forty 
years'  sinning  against  God  ?  When  thy  life  is  done,  thy 
heaven  is  also  done.  When  death  comes  to  separate  thy 
soul  and  body,  in  that  day  also  thou  must  have  thy  heaven 
and  happiness  separated  from  thee,  and  thou  from  that. 
Consider  these  things  betimes,  lest  thou  have  thy  portion  in 
thy  lifetime.  For  if  in  this  life  only  we  have  our  portion,  we 
are  of  all  people  the  most  miserable.  1  Cor.  xv.  19.  Again, 
consider,  that  when  other  men  (the  saints)  are  to  receive, 
their  good  things,  then  thou  hast  had  thine !  When  others  are 
to  enter  into  joy,  then  thou  art  to  leave  and  depart  from  thy 
joy!   When  others  are  to  go  to  God  thou  must  go  the  devil! 


200  BIGIIS  FROM  HELL. 

0  miserable  man !  Thou  hadst  belter  never  been  born,  than 
to  be  an  heir  of  such  a  portion ;  therefore,  I  say,  have  a  care 
it  be  not  thy  condition. 

''Remember  that  thou  receivedst  thy  good  things,  and 
Lazarus  evil  things." 

These  words  do  not  only  hold  forth  the  misery  of  the 
wicked  in  this  life,  but  also  great  consolation  to  the  saints; 
where  he  saith,  ''And  Lazarus  evil  things,"  that  is,  Lazarus 
had  his  evil  things  in  his  lifetime,  or  when  he  was  in  the 
world.     From  whence  observe, 

1.  That  the  life  of  the  saints,  so  long  as  they  are  in  this 
world,  is  attended  with  many  evils  or  afflictions :  which  may 
be  discovered  to  be  of  divers  natures;  as  saith  the  scriptures, 
"Many  are  the  afflictions  of  the  righteous,  but  the  Lord  deli- 
vereth  him  out  of  them  all."  Ps.  xxxiv.  19. 

2.  Take  notice,  that  the  afflictions  or  evils  that  accom- 
pany the  saints,  may  continue  with  them  their  lifetime,  so 
long  as  they  live  in  this  vale  of  tears ;  yea,  and  they  may  be 
diverse,  that  is,  of  several  sorts;  some  outward,  some  inward, 
and  that  as  long  as  they  shall  continue  here  below,  as  hath 
been  the  experience  of  all  saints  in  all  ages.  And  this  might 
be  proved  at  large ;  but  I  only  hint  at  these  things,  though 

1  might  enlarge  much  upon  them. 

3.  The  evils  that  do  accompany  the  saints  will  continue 
no  longer  with  them  than  their  lifetime.  And  here  indeed 
lies  the  comfort  of  believers,  the  Lazaruses,  the  saints ;  they 
must  have  all  their  bitter  cup  wrung  out  to  them  in  their 
lifetime ;  here  must  be  all  their  trouble ;  here  must  be  all 
their  grief.  Behold,  saith  Christ,  the  world  shall  rejoice, 
but  ye  shall  lament ;  but  your  mourning — mark  it,  shall  be 
turned  into  joy.  John  xvi.  20.  You  shall  lament,  you 
shall  be  sorrowful,  you  shall  weep  in  your  lifetime ;  but  your 
sorrow  shall  be  turned  into  joy;  and  your  joy  no  man  (let 
him  be  what  he  will),  no  man  shall  take  away  from  you. 

Now  if  you  think,  when  I  sny  the  saints  have  all  their  evil 


THE  CONSOLATION  OF  SAINTS.  201 

things  in  their  lifetime,  that  I  mean,  they  have  nothing  else 
but  trouble  in  this  their  lifetime,  this  is  your  mistake ;  for 
let  me  tell  you,  that  though  the  saints  have  all  their  evil 
things  in  their  lifetime,  yet  even  in  their  lifetime  they  have 
also  joy  unspeakable  and  full  of  glory,  while  they  look  not 
at  the  things  that  are  seen,  but  at  the  things  which  are  not 
seen.  The  joy  that  the  saints  have  sometimes  in  their  heart, 
by  a  believing  consideration  of  the  good  things  to  come  when 
this  life  is  ended,  doth  fill  them  fuller  of  joy,  than  all  the 
crosses,  troubles,  temptations,  and  evils,  that  accompany 
them  in  this  life,  can  fill  them  with  grief.  2  Cor.  iv. 

But  some  saints  may  say,  Oly  troubles  are  such  as  are 
ready  to  overcome  me.'  Ansio.  Yet  be  of  good  comfort, 
they  shall  last  no  longer  than  thy  lifetime. 

^But  my  trouble  is,  I  am  perplexed  with  an  heart  full  of 
corruption  and  sin,  so  that  I  am  much  hindered  in  walking 
with  God.'  Ansiv.  It  is  likely  so;  but  thou  shalt  have  these 
troubles  no  longer  than  thy  lifetime. 

'But  I  have  a  cross  husband,  and  that  is  a  great  grief 
to  me.' 

Well,  but  thou  shalt  be  troubled  with  him  no  longer 
than  thy  lifetime;  and  therefore  be  not  dismayed,  be  not 
discomforted;  thou  shalt  have  no  trouble  longer  than  this 
lifetime. 

Art  thou  troubled  with  cross  children,  cross  relations, 
cross  neighbors  ?  They  shall  trouble  thee  no  longer  than  this 
lifetime. 

Art  thou  troubled  with  a  cunning  devil?  with  unbelief?- 
Yea,  let  it  be  what  it  will  (if  thou  be  a  believer),  thou  shalt 
take  thy  farewell  of  them  all  after  thy  lifetime  is  ended.  0 
excellent  assurance  !  Then  "  God  shall  wipe  away  all  tears 
from  your  eyes;  there  shall  be  no  more  death,  nor  sorrow,  nor 
crying,  nor  any  more  pain;  for  the  former  things  are  passed 
away." 

But  now,  on  the   contrary,  if  thou  be  not  a  right  and 


202  SIGHS  FROM  HELL. 

sound  believer,  then,  though  thou  shouldst  live  a  thousand 
years  in  this  world,  and  meet  with  sore  afflictions  every  day; 
yet  these  afflictions,  be  they  ever  so  great  and  grievous,  are 
nothing  to  that  torment  that  will  come  upon  thee,  both  in 
soul  and  body,  after  this  life  is  ended. 

I  say,  be  what  thou  wilt,  if  thou  be  found  in  unbelief,  or 
under  the  first  covenant,  thou  art  sure  to  smart  for  it  at  the 
time  when  thou  dost  depart  this  world.  But  the  thing  to  be 
lamented  is,  for  all  this  is  so  sad  a  condition  to  be  fallen 
into,  yet  poor  souls  are  for  the  most  part  senseless  of  it;  yea, 
BO  senseless  (at  some  times)  as  though  there  was  no  such 
misery  to  come  hereafter.  Because  the  Lord  doth  not  imme- 
diately strike  with  his  sword,  but  doth  bear  long  with  his 
creatures,  waiting  that  he  might  be  gracious :  therefore,  I 
Bay,  the  hearts  of  the  sons  of  men,  are  wholly  set  in  there  to 
do  evil.  Eccles.  viil.  11.  And  that  forbearance  and  goodness 
of  God,  that  one  would  think  should  lead  them  to  repentance, 
are  abused  to  their  ruin ;  the  devil  hardening  them,  by  their 
continuing  in  sin,  and  by  blinding  their  eyes,  as  to  the  end 
of  God's  forbearance  towards  them.  Thus  they  are  led  away 
with  a  very  hardened  and  senseless  heart,  even  until  they 
drop  into  eternal  destruction. 

But,  poor  hearts,  they  must  have  a  time  in  which  they 
must  be  made  sensible  of  their  former  behaviors,  when 
the  just  judgments  of  the  Lord  shall  flame  about  their  ears ; 
insomuch  that  they  shall  be  made  to  cry  out  again  with 
anguish,  ^I  am  sorely  tormented  in  this  flame.' 

*'  But  now  he  is  comforted,  and  thou  art  tormented." 

As  if  he  should  say,  Now  hath  God  recompensed  both 
Lazarus  and  you,  according  to  what  you  sought  after,  while 
you  were  in  the  world.  As  for  your  part,  you  did  neglect 
the  precious  mercy  and  goodness  of  God ;  you  did  turn  your 
back  on  the  Son  of  God,  that  came  into  the  world  to  save 
sinners;  you  made  a  mock  of  preaching  the  gospel;  you 
were  admonished  over  and  over,  to  close  in  with  the  loving- 


men's  future  portion  just.  203 

kindness  of  the  Lord,  in  his  Son  Jesus  Christ.  The  Lord 
let  you  live  twenty,  thirty,  forty,  fifty,  sixty  years;  all 
which  time,  you,  instead  of  spending  it  to  make  your  calling 
and  election  sure  (2  Pet.  i.  10)  did  spend  it  in  making 
eternal  damnation  sure  to  your  soul.  And  also  Lazarus, 
in  his  lifetime  did  make  it  his  business  to  accept  of  my  grace 
and  salvation  in  the  Lord  Jesus  Christ.  When  thou  wast 
in  the  alehouse,  he  frequented  the  word  preached;  when 
thou  wert  jeering  at  goodness,  he  was  sighing  for  the  sins 
of  the  times;  while  thou  wert  swearing,  he  was  praying. 
In  a  word,  while  thou  wert  making  sure  of  eternal  ruin,  he 
by  faith  in  the  blood  of  the  Lord  Jesus  Christ,  was  making 
sure  of  eternal  salvation.  Therefore,  "  now  he  is  comforted, 
and  thou  art  tormented.'' 

Here  then  you  may  see,  that  as  the  righteous  shall  not  be 
always  void  of  comfort  and  blessedness;  so  neither  shall  the 
ungodly  go  always  without  their  punishment.  As  sure  as 
God  is  in  heaven,  it  will  be  thus:  they  must  have  their 
several  portions.  And  therefore  you  that  are  the  saints  of 
the  Lord,  follow  on ;  be  not  dismayed,  '^  Forasmuch  as  you 
know,  that  your  labor  is  not  in  vain  in  the  Lord.''  1  Cor. 
XV.  58.  Your  portion  is  eternal  glory.  And  you  that  are 
so  loath  now  to  close  in  with  Jesus  Christ,  and  to  leave  your 
sins  to  follow  him,  your  day  is  coming  (Psalm  xxxvii.  13), 
in  which  you  shall  know,  that  your  sweet  morsels  of  sin  that 
you  so  easily  take  down  (Job  xx.  12,  13,  14),  and  it  scarce 
troubles  you,  will  have  a  time  so  to  work  within  you  to  your 
eternal  ruin,  that  you  will  be  in  a  worse  condition  than  if 
you  had  ten  thousand  devils  tormenting  you.  Nay,  you  had 
better  have  been  plucked  limb  from  limb  a  thousand  times 
(if  it  could  be),  than  to  be  partakers  of  this  torment,  which 
will  assuredly,  without  mercy,  lie  upon  you. 


CHAPTER  IX. 

And  besides  all  this,  between  us  and  you  there  is  a  great  gclf  fixed  :  so  that 

THEY  WHICH  WOULD  PASS  FROM  HENCE  TO  TOU,  CANNOT ;  NEITHER  CAN  THEY  PASS  TO 
US,  THAT  WOULD  COME  FROM  THENCE. — VcrSe  26. 

These  words  are  still  part  of  the  answer  that  the  souls  in 
hell  shall  have  for  all  the  sobbings,  sighings,  grievous  cries, 
tears,  and  desires  that  they  have, to  be  released  out  of  those 
intolerable  pains  they  feel  and  are  perplexed  with.  And, 
oh !  methinks  the  words  at  the  first  view,  if  rightly  consi- 
dered, are  enough  to  make  any  hard-hearted  sinner  in  the 
world,  to  fall  down  dead.  The  verse  I  last  spoke  about  was, 
and  is,  a  very  terrible  one,  and  aggravates  the  torments  of 
poor  sinners  wonderfully,  where  he  saith,  "Remember  that 
thou  in  thy  lifetime  hadst  thy  good  things,  and  Lazarus 
his  evil  things,"  &c.  I  say,  the  words  are  very  terrible  to 
those  poor  souls  that  die  out  of  Christ.  But  these  latter 
words  do  much  more  hold  out  their  sorrow.  They  were 
spoken  as  to  the  present  condition  of  the  sinner.  These  do 
not  only  back  the  former,  but  do  yet  further  aggravate  their 
misery,  holding  forth  that  which  will  be  more  intolerable. 
The  former  verse  is  enough  to  smite  any  sinner  into  a 
swoon,  but  this  to  make  them  fall  down  dead,  where  he 
saith,  "  And  besides  all  this,"  there  is  something  to  aggra- 
vate thy  misery  yet  far  more  abundantly.  I  shall  briefly 
speak  to  the  words  as  they  have  relation  to  the  terror  spoken 
of  in  the  verses  before.  As  if  he  had  said.  Thou  thinkest 
the  present  state  unsupportable ;  it  makes  thee  sob  and  sigh; 
it  makes  thee  to  rue  the  time  that  ever  thou  wert  born ;  now 
thou  findest  the  want  of  mercy;  now  thou  wouldst  leap  at 
the  least  dram  of  it ;  now  thou  feelest  what  it  is  to  slight 
the  tenders  of  the  grace  of  God ;  now  it  makes  thee  to  sob, 
(204) 


"besides  all  this." — illustration.  205 

sigh,  and  roar  exceedingly,  for  the  anguish  that  thou  art  in. 
"  But  besides  all  this,"  I  have  other  things  to  tell  thee  of, 
that  will  break  thine  heart  indeed.  Thou  art  now  deprived 
of  a  being  in  the  world ;  thou  art  deprived  of  hearing  the 
gospel;  the  devil  hath  been  too  hard  for  thee,  and  hath  made 
thee  miss  of  heaven ;  thou  art  now  in  hell  among  an  innu- 
merable company  of  devils  and  all  thy  sins  beset  thee  round; 
thou  art  all  overwrapped  in  flames,  and  canst  not  have  one 
drop  of  water  to  give  thee  any  ease ;  thou  criest  in  vain,  for 
nothing  will  be  granted ;  thou  seest  the  saints  in  heaven, 
which  is  no  small  trouble  to  thy  lost  soul;  thou  seest 
that  neither  Grod  nor  Christ  takes  any  care  to  ease  thee,  or 
speak  any  comfort  unto  thee.  "  But  besides  all  this,"  there 
thou  art  like  to  lie.  Never  think  of  any  ease,  never  look  for 
any  comfort;  repentance  now  will  do  thee  no  good;  the  time 
is  past,  and  can  never  be  called  again.  Look  !  what  thou 
hast  now,  thou  must  have  for  ever.  It  is  true,  I  spoke 
enough  before  to  break  thine  heart  asunder ;  "  but  besides 
all  this,"  there  lie  and  swim  in  flames  for  ever. 

These  words  of  Christ,  "besides  all  this,"  are  terrible 
words  indeed.  I  will  give  you  the  scope  of  them  in  a 
similitude.  Set  the  case,  you  should  take  a  man  and  tie 
him  to  a  stake,  and  with  red  hot  pincers,  pinch  ofi"  his  flesh 
by  little  pieces,  for  two  or  three  years  together;  and  at  last, 
when  the  poor  man  cries  for  ease  and  help,  the'  tormentors 
answer.  Nay,  "  but  besides  all  this,"  you  must  be  handled 
much  worse.  "\Ye  will  serve  you  thus  these  twenty  years 
together,  and  after  that  we  will  fill  your  mangled  body  full 
of  scalding  lead,  or  run  you  through  with  a  red  hot  spit ; 
would  not  this  be  lamentable  ?  Yet  this  is  but  a  flea-biting 
to  the  sorrow  of  those  that  go  to  hell ;  for  if  a  man  were 
served  so,  there  would,  ere  it  were  long,  be  an  end  of  him. 
But  he  that  goes  to  hell  shall  suff"er  ten  thousand  times 
worse  torments  than  these,  and  yet  shall  never  be  quite  dead 
under  them.  There  they  shall  be  ever  whining,  pining, 
18 


206  SIGHS  fro:m  hell. 

weeping,  mourning;  ever  tormented  without  ease,  and  yet 
never  dissolved  into  nothing.  If  the  biggest  devil  in  hell 
might  pull  thee  all  to  pieces,  and  rend  thee  as  small  as  dust, 
and  dissolve  thee  into  nothing,  thou  wouldst  count  this  a 
mercy.  But  here  thou  mayst  lie  and  fry,  scorch,  and  broil, 
and  burn  for  ever.  For  ever,  that  is  a  long  while,  and  yet  it 
must  be  so  long,  ^^  Depart  from  me/'  saith  Christ,  "  into 
everlasting  fire,"  into  the  fire  that  burns  for  ever,  '^prepared 
for  the  devil  and  his  angels."  Matt.  xxv.  41. 

Oh !  thou  that  wast  loath  to  foul  thy  foot  if  it  were  but 
dirty,  or  did  but  rain ;  thou  that  wast  loath  to  come  out  of 
the  chimney  corner,  if  the  wind  did  but  blow  a  little  cold ; 
and  wast  loath  to  go  half  a  mile,  yea,  half  a  furlong,  to  hear 
the  word  of  God,  if  it  were  but  a  little  dark ;  thou  that  wast 
loath  to  leave  a  few  vain  companions,  to  edify  thy  soul,  thou 
shalt  have  fire  enough,  thou  shalt  have  night  enough,  and 
evil  company  far  more  than  enough,  if  thou  miss  of  Jesus 
Christ ;  "  and  besides  all  this,"  thou  shalt  have  them  for 
ever,  and  for  ever. 

0  thou  that  dost  spend  whole  nights  in  carding  and  dicing, 
in  rioting  and  wantonness ;  thou  that  countest  it  a  brave 
thing  to  swear  as  fiist  as  the  bravest,  to  spend  with  the 
greatest  spendthrift  in  the  country;  thou  that  lovest  to  sin 
in  a  corner  when  nobody  sees  thee !  0  thou  that  for  by- 
ends  dost  carry  on  the  hypocrite's  profession,  because  thou 
wouldst  be  counted  somebody  among  the  children  of  Grod, 
but  art  an  enemy  to  the  things  of  Christ  in  thine  heart ; 
thou  that  dost  satisfy  thyself,  either  with  sins,  or  a  bare  pro- 
fession of  godliness,  thy  soul  will  fall  into  extreme  torments 
and  anguish,  so  soon  as  ever  thou  dost  depart  this  world, 
and  there  thou  shalt  be  weeping  and  gnashing  thy  teeth. 
Matt.  viii.  11, 12.  And  besides  all  this,  thou  art  never  like 
to  have  any  ease  or  remedy.  Never  look  for  any  deliver- 
ance.   Thou  shalt  die  in  thy  sins,  and  be  tormented  as  many 


THE  GREAT  GULF  FIXED.  207 

years  as  there  are  stars  in  the  firmament,  or  sands  on  the 
sea-shore;  and  besides  all  this  thou  must  abide  it  for  ever. 

^And  besides  all  this,  between  us  and  you  there  is  a  great 
gulf  fixed :  so  that  they  which  would  pass  from  hence  to 
you  cannot;  neither  can  they  pass  to  us  that  would  come 
from  thence/'  "There  is  a  great  gulf  fixed/'  You  will 
say.  What  is  that  ?  It  is  a  nice  question ;  therefore  first 
seek  thou  rather  to  enter  in  at  the  strait  gate,  than  curiously 
to  inquire  what  this  gulf  is. 

But,  if  thou  wouldst  needs  know,  if  thou  do  fall  short  of 
heaven,  thou  wilt  find  it  this,  namely,  the  everlasting  decree 
of  God;  that  is,  there  is  a  decree  gone  forth  from  God,  that 
those  who  fall  short  of  heaven  in  this  world,  God  is  resolved 
they  shall  never  enjoy  it  in  the  world  to  come.     And  thou 
wilt  find  this  gulf  so  deep,  that  thou  shalt  never  be  able  to 
wade  through  it  as  long  as  eternity  lasts.     As  Christ  saith, 
"  Agree  with  thine  adversary  quickly,  whilst  thou  art  in  the 
way  with  him;    lest  he  hale  thee  to  the  judge,  and  the 
judge  deliver  thee  to  the  officer,  and  thou  be  cast  into  pri- 
son: I  tell  thee  thou  shalt  in  no  wise  come  out  thence:" 
(there  is  the  gulf,  the  decree :)  "  Thou  shalt  not  depart  thence 
till  thou  hast  paid  the  uttermost  farthing,''  or  "  very  last 
mite."  Luke  xii.  58,  59.     These  words,  therefore,   "there 
is  a  great  gulf  fixed,"  I  understand  to  be  the  everlasting 
decree  of  God.     God  hath  decreed,  that  those  who  go  to 
heaven,  shall  never  go  from  thence  again  into  a  worse  place; 
and  also  that  those  that  go  to  hell,  and  would  come  out, 
shall  not  come  out  from  thence  again.     And,  friend,  this  is. 
such  a  gulf,  so  fixed  by  him  that  cannot  lie,  that  thou  wilt 
find  it  so,  which  way  soever  thou  goest,  whether  it  be  to 
heaven  or  hell.     Here  therefore  thou  seest  how  secure  God 
will  make  those  who  die  in  the  faith :  God  will  keep  them 
in  heaven;  but  those  that  die  in  their  sins,  God  will  throw 
them   into  hell,  and  keep  them  there;  so  that  they  that 
would  go  from  heaven  to  hell  cannot,  neither  can  they  come 


208  SIGHS  FROM  HELL. 

from  hell  that  would  go  to  heaven.  Mark,  he  doth  not  say, 
they  would  not:  for  0  how  fain  would  those  who  have  lost 
their  souls  for  a  lust,  for  twopence,  for  a  jug  of  ale,  for  a 
strumpet,  for  this  world,  come  out  of  that  hot  scalding  fiery 
furnace  of  God's  eternal  vengeance,  if  they  might.  But  here 
is  their  misery.  '  They  that  would  come  from  you  to  us,'  that 
is,  'from  hell  to  heaven,'  cannot;  they  must  not,  they  shall 
not.  They  cannot.  God  hath  decreed  it,  and  is  resolved 
the  contrary.  Here  therefore  lies  the  misery;  not  so  much 
that  they  are  in  hell,  but  that  there  they  must  lie  for  ever 
and  ever. 

Therefore,  if  thy  heart  would  at  any  time  tempt  thee  to 
sin  against  God,  cry  out.  No;  for  then  I  must  go  to  hell, 
and  lie  there  for  ever.  If  the  drunkards,  swearers,  liars, 
and  hypocrites,  did  but  take  this  doctrine  soundly  down,  it 
would  make  them  tremble  when  they  think  of  sinning.  Ah, 
poor  souls,  now  they  will  make  a  mock  of  sin  (Prov.  xiv. 
9),  and  play  with  it  as  a  child  doth  play  with  a  rattle ;  but 
the  time  is  coming,  that  these  rattles  that  they  now  play 
with,  will  make  such  a  noise  in  their  ears  and  consciences, 
that  they  shall  find  that  if  all  the  devils  in  hell  were  yelling 
at  their  heels,  the  noise  would  not  be  comparable  to  it. 
Friend,  thy  sins,  as  so  many  bloodhounds,  will  first  hunt 
thee  out,  and  then  take  thee  and  bind  thee,  and  hold  thee 
down  for  ever.  Numb,  xxxii.  23;  Prov.  v.  22.  They  will 
gripe  thee  and  gnaw  thee  as  if  thou  hadst  a  nest  of  poison- 
ous serpents  in  thy  bowels.  Job  xx.  14.  And  this  will  not 
be  for  a  time  !  but,  as  I  have  said,  for  ever, — for  ever, — for 
ever  I 


CHAPTER  X. 


Then  he  said,  i  prat  thee  therefore,  father,  that  thou  woxjldst  send  him  to  mt 
father's  house.— Verse  27. 


The  verse  before,  I  told  you,  was  spoken  partly  to  hold 
forth  a  desire  that  the  damned  have,  to  be  freed  of  their 
endless  misery.  Now  this  verse  still  holds  forth  the  cries 
of  those  poor  souls  as  very  vehement.  They  would  very  fain 
have  something  granted  to  them;  but  it  will  not  be,  as  will 
more  clearly  appear  afterward. 

^^Then  he  said,  I  pray  thee  therefore^  father,^'  &c.  As  if 
he  should  say,  Seeing  I  have  brought  myself  into  such  a 
miserable  condition,  that  Grod  will  not  regard  me,  that  my 
exceeding  loud  and  bitter  cries  will  not  be  heard  for  myself : 
Feeing  I  must  not  be  admitted  to  have  so  much  as  one  drop 
of  cold  water,  nor  the  least  help  from  the  poorest  saints : 
and  seeing,  besides  all  this,  here  my  soul  must  lie  to  all 
eternity,  broiling  and  frying ;  seeing  I  must,  whether  I  will 
or  no,  undergo  the  hand  of  eternal  vengeance,  and  the  re- 
bukes of  devouring  fire;  seeing  my  state  is  such,  that  I 
would  not  wish  a  dog  in  my  condition;  ^^ send  him  to  my 
father's  house."  It  is  worthy  to  be  taken  notice  of  (again) 
who  it  is  he  desired  to  be  sent,  namely,  Lazarus.  0  friend, 
see  here  how  the  stout  hearts  and  stomachs  of  poor  creatures 
will  be  humbled.  As  I  said  before,  they  will  be  so  brought 
down,  that  those  things  that  they  disdained  and  made  light 
of  in  this  world,  they  would  be  glad  of  in  the  life  to  come. 
Lazurus  by  this  man  was  so  slighted  once,  that  he  thought  it 
a  dishonor  that  he  should  eat  with  the  dogs  of  his  flock. 
*What,  shall  I  regard  Lazarus,  scrubbed,  beggarly  Lazarus? 
What,  shall  I  so  far  dishonor  my  fair,  sumptuous,  and  gay 

18*  (209) 


210  SIGUS  FROM  HELL. 

house,  with  such  a  scabbed  creep-hedge  as  he  ?  No,  I  scorn 
he  should  be  entertained  under  my  roof.'  Thus  in  his  life- 
time, while  he  was  in  his  bravery;  but  now  he  is  come  into 
another  world;  now  he  is  parted  from  his  pleasures;  now  he 
sees  his  fine  house,  his  dainty  dishes,  his  rich  neighbors  and 
companions  and  he  are  parted  asunder;  now  he  finds,  in- 
stead of  pleasures,  torments;  instead  of  joys,  heaviness;  in- 
stead of  heaven,  hell ;  instead  of  the  pleasures  of  sin,  the 
horror  and  guilt  of  sin :  0  now,  send  Lazarus ! 

Lazarus,  it  may  be,  might  have  done  him  some  good,  if 
he  might  have  been  entertained  in  time  past,  and  might 
have  persuaded  him  at  least  not  to  have  gone  on  so  griev- 
ously wicked;  but  he  slights  him,  will  not  regard  him;  he 
is  resolved  to  disown  him,  though  he  lose  his  own  soul  for 
so  doing.  ^Ay,  but  now  send  Lazarus,  if  not  to  me,  to  my 
father's  house,  and  let  him  tell  them,  from  me,  that  if  they 
run  on  in  sin,  as  I  have  done,  they  must,  and  shall  receive 
the  same  wages,  that  I  have  received.' 

Take  notice  of  this,  you  that  are  despisers  of  the  least  of 
the  Lazaruses  of  our  Lord  Jesus  Christ.  It  may  be  now  you 
are  loath  to  receive  these  little  ones  of  his,  because  they  are 
not  gentlemen;  because  they  cannot,  with  Pontius  Pilate, 
speak  Hebrew,  Greek,  and  Latin.  Nay,  they  must  not 
speak  to  them,  to  admonish  them;  and  all  because  of  this. 
Though  now  the  gospel  of  the  Lord  Jesus  Christ  may  be 
preached  to  them  freely,  and  for  nothing;  nay,  they  are  now 
desired  to  hear  and  receive  it;  though  now  they  will  not 
own,  regard,  and  embrace  these  Christian  profi'ers  of  the 
glorious  truth  of  Jesus,  because  they  come  out  of  some  of 
the  basest  earthen  vessels  (1  Cor.  i.  26) ;  yet  the  time  is 
coming,  when  they  will  both  sigh  and  cry,  "Send  him  to 
my  father's  house."  I  say,  remember  this,  ye  that  despise 
the  day  of  small  things;  the  time  is  coming  when  you 
would  be  glad  if  you  might  enjoy  from  God,  from  Christ,  or 
his  saintS;  one  small  drop  of  cold  water,  though  now  you  are 


WICKED  RELATIONS  WARNED.  211 

unwilling  to  receive  the  glorious  distilling  drops  of  the  gos- 
pel of  our  Lord  Jesus. 

Again,  see  here  the  lamentable  state  they  are  in,  that  go 
to  hell,  from  their  fathers,  mothers,  sisters,  brothers,  &c. 
"While  they  are  in  this  world,  men  delight  to  set  their  child- 
ren ill  examples;  and  also  children  love  to  follow  the  wicked 
steps  of  their  ungodly  parents.  But  when  they  depart  this 
life,  and  drop  down  into  hell,  and  find  themselves  in  irre- 
coverable misery,  then  they  cry,  ^Send  somebody  to  my 
father's  house,  to  my  brother's  house.  Tell  them  my  state 
is  miserable;  tell  them  I  am  undone  for  ever;  and  tell 
them  also,  that  if  they  will  be  walking  in  these  ungodly 
steps  wherein  I  left  them,  they  will  assuredly  fall  into  this 
place  of  torments.' 

^'I  pray  thee,  send  him  to  mj  father's  house.''  Ah! 
friends  and  neighbors,  it  is  likely  you  little  think  of  this, 
that  some  of  your  friends  and  relations  are  crying  out  in  hell, 
Lord,  send  somebody  to  my  father's  house,  to  preach  the 
gospel  to  them,  lest  they  also  come  into  these  torments. 

Here  men,  while  they  live,  can  willingly  walk  together 
in  the  way  of  sin ;  and  when  they  are  parted  by  death,  they 
that  are  living  seldom  or  never  consider  the  sad  condition 
that  they  that  are  dead  are  descended  into.  But  ye  ungodly 
fathers,  how  are  your  ungodly  children  roaring  now  in  hell ! 
and  your  ungodly  parents  that  lived  and  died  ungodly,  now 
also  in  the  pains  of  hell !  And  one  drunkard  is  singing  on 
the  alehouse  bench,  and  another  roaring  under  the  wrath  of 
God,  saying, '0  that  I  was  with  him!  how  would  I  rebuke 
him,  and  persuade  him  by  all  means  to  leave  oil  those  evil 
courses  !  0  that  they  did  but  consider  what  I  now  suffer  for 
pride,  covetousness,  drunkenness,  lying,  swearing,  stealing, 
whoring,  and  the  like  !  Oh  !  did  they  but  feel  the  thou- 
sandth part  thereof,  it  would  make  them  look  about  them, 
and  not  buy  sin  at  so  dear  a  rate  as  I  have  done;  even  with 
the  loss  of  my  precious  soul !' 


212  SIGHS  FROM  HELL. 

*^Send  him  to  my  father's  house."  ^Not,  to  my  father, 
but  to  my  fiither's  house.  It  may  be,  there  are  ungodly 
children,  there  are  ungodly  servants,  wallowing  in  their  un- 
godliness; send  him  therefore  to  my  father's  house.  It  is 
likely,  they  are  still  the  same  that  I  left  them.  I  left  them 
wicked,  and  they  are  wicked  still ;  I  left  them  slighters  of 
the  gospel,  saints,  and  ways  of  God,  and  they  do  it  still. 
''Send  him  to  my  father's  house:"  it  is  likely  there  is  but 
a  little  between  them  and  the  place  where  I  am.  Send 
him  to-day,  before  to-morrow,  "lest  they  come  into  the 
same  place  of  torment."  I  pray  thee  thou  wouldst  send 
him.  I  beg  it  on  my  bended  knee,  with  crying  and  tears, 
in  the  agony  of  my  soul.  It  may  be  they  will  not  consider, 
if  thou  do  not  send  him.  I  left  them  sottish  enough ;  hard- 
ened as  well  as  I.  They  have  the  same  devil  to  tempt 
them,  the  same  lusts  and  world  to  overcome  them :  "  I  pray 
thee  therefore  that  thou  wouldst  send  him  to  my  father's 
house;"  make  no  delay  lest  they  lose  their  souls;  lest  they 
come  hither :  if  they  do,  they  are  likely  never  to  return 
again.  Oh  !  little  do  they  think,  how  easily  they  may  lose 
their  souls.  They  are  apt  to  think  their  condition  to  be  as 
good  as  the  best,  as  I  once  through  ignorance  did;  but  send 
him,  send  him — send  him  without  delay,  "lest  they  come 
into  this  place  of  torment."  0  that  thou.  Lord,  wouldst  give 
him  commission;  do  thou  send  him  thyself.  The  time  was, 
when  I,  together  with  them,  slighted  those  that  were  sent 
of  God ;  though  we  could  not  deny  but  that  they  spake  the 
word  of  God,  and  were  sent  of  him,  as  our  conscience  told 
us ;  yet  we  preferred  the  calls  of  men  before  the  calls  of 
God  :  for  though  they  had  the  one,  yet  because  they  had 
not  the  other  in  that  antichristian  way  which  we  thought 
meet,  we  could  not,  would  not,  either  hear  them  ourselves, 
nor  yet  give  our  consent  that  others  should.  But  now  a 
call  from  God  is  worth  all.  Do  thou  therefore  send  him  to 
my  father's  house.' 


LANGUAGE  OF  A  LOST  SOUL.  213 

^  The  time  was  when  we  did  not  like  it,  except  it  might  be 
preached  in  the  synagogue.  We  thought  it  a  low  thing  to 
preach  and  pray  together  in  houses;  we  were  too  high- 
spirited,  too  superstitious ;  the  gospel  would  not  down  with 
us,  unless  we  had  it  in  such  a  place,  by  such  a  man ;  no, 
nor  then  neither  effectually.  But  now,  0  that  I  was  to  live 
in  the  world  again,  and  might  have  that  privilege,  to  have 
some  acquaintance  with  blessed  Lazarus,  some  familiarity 
with  that  holy  man !  What  attendance  would  I  give  unto 
his  wholesome  words !  How  would  I  affect  his  doctrine,  and 
close  in  with  it !  How  would  I  square  my  life  thereby ! 
Now,  therefore,  as  it  is  better  to  hear  the  gospel  under  a 
hedge,  than  to  sit  roaring  in  a  tavern,  so  it  is  better  to  welcome 
Grod's  begging  Lazaruses,  than  the  wicked  companions  of 
this  world.  It  is  better  to  receive  a  saint  in  the  name  of  a 
saint,  a  disciple  in  the  name  of  a  disciple  (Luke  x.  16), 
than  to  do  as  I  have  done.  Oh  !  it  is  better  to  receive  a 
child  of  Grod,  that  can  by  experience  deliver  the  things  of 
God,  his  free  love,  his  tender  grace,  his  rich  forbearance, 
and  also  the  misery  of  man  if  without  it,  than  to  be  daubed 
up  with  untempered  mortar.  Ezek.  xiii.  10.  Oh  !  I  may  curse 
the  day  that  ever  I  gave  way  to  the  flatteries  and  fawning 
of  a  company  of  carnal  men !  But  this  my  repentance  is  too 
late ;  I  should  have  looked  about  me  sooner,  if  I  would  have 
been  saved  from  this  woful  place.  Therefore  send  him,  not 
only  to  the  town  I  lived  in,  and  unto  some  of  my  acquaint- 
ance, but  to  my  father's  house. 

*  In  my  lifetime,  I  did  not  care  to  hear  that  word  that  cut 
me  most,  and  showed  me  my  state  aright.  I  was  vexed 
to  hear  my  sins  mentioned,  and  laid  to  my  charge;  I  loved 
him  best  that  deceived  me  most;  that  said.  Peace,  peace, 
when  there  was  no  such  thing.  Jer.  vi,  14.  But  now,  0 
that  I  had  been  soundly  told  of  it !  0  that  it  had  pierced 
both  mine  ears  and  heart,  and  had  stuck  so  fast,  that  nothing 
could  have  cured  me,  saving  the  blood  of  Christ !     It  is 


214  SIGHS  FROM  HELL. 

better  to  be  dealt  plainly  with,  than  that  we  should  be  de- 
ceived; they  had  better  see  their  lost  condition  in  the 
world,  than  stay  while  they  be  damned,  as  I  have  done. 
Therefore  send  Lazarus;  send  him  to  my  father's  house. 
Let  him  go  and  say,  I  saw  your  son,  your  brother,  in  hell, 
weeping,  and  wailing,  and  gnashing  his  teeth.  Let  him 
bear  them  down  in  it,  and  tell  them  plainly,  it  is  so,  and 
that  tlrey  shall  see  their  everlasting  misery,  if  they  have  not 
a  special  care.     Send  him  to  my  father's  house.' 


CHAPTER  XI. 

For  I  HATE  FIVE  BRETIIREX ;   THAT  HE  MAT  TESTIFY  UNTO  THEM,  LEST   THEY  ALSO  COME 
INTO   THIS   PLACE   OF  TORMENT. — VerSC  28. 

These  words  are  (if  I  may  so  say)  a  reason  given  by 
those  in  hell,  why  they  are  restless  and  do  cry  so  loud :  it  is 
that  their  companions  might  be  delivered  from  those  intolera- 
ble torments,  which  they  must  and  shall  undergo,  if  they 
fall  short  of  everlasting  life  by  Jesus  Christ.  "  Send  him 
to  my  father's  house;  for  I  have/ve  brethren."  Though 
while  they  lived  among  them  in  the  world,  they  were  not 
so  sensible  of  their  ruin;  yet  now  they  are  passed  out  of  the 
world,  and  do  partake  of  that  which  before  they  were  warned 
of,  they  can,  I  say,  there  cry  out.  Now  I  find  that  to  be 
true  indeed,  which  was  once  and  again  told,  and  declared  to 
me,  that  it  would  certainly  come  to  pass. 

"  For  I  have  five  brethren."  Here  you  may  see  that 
there  may  be,  and  are,  whole  households  in  a  damnable  state 
and  condition,  as  our  Lord  Jesus  doth  by  this  signify.  '  Send 
him  to  my  father's  house,  for  they  are  all  in  one  state ;  I 
left  all  my  brethren  in  a  pitiful  state.'  People  while  they 
live  here,  cannot  endure  to  hear  that  they  should  be  all  in  a 


WHY  THE  DAMNED  DO  NOT  DESIRE  COMPANY.         215 

miserable  condition ;  but  wben  they  are  under  the  wrath  of 
God,  they  see  it,  they  know  it,  and  are  very  sure  of  it :  for 
they  themselves,  when  they  were  in  the  world,  lived  as 
the  others  do,  but  they  fell  short  of  heaven ;  and  therefore 
if  the  others  go  on,  so  shall  they.  Oh  !  therefore  send 
quickly  to  my  father's  house,  for  all  the  house  is  in  an 
undone  condition,  and  must  be  damned  if  they  continue  so. 

The  thing  observable  is  this,  namely,  That  those  that  are 
in  hell  J  do  not  desire  that  their  companions  should  come 
thitjier.  Nay  rather,  saith  he,  '  Send  him  to  my  father's 
house,  and  let  him  testify  to  them  that  are  therein,  lest  they 
also  come  into  this  place  of  torment.' 

Quest.  But  some  may  say,  What  is  the  reason  that  the 
damned  should  desire  not  to  have  their  companions  come 
into  the  same  condition  that  they  are  fallen  into,  but  rather 
that  they  might  be  kept  from  it,  and  escape  that  dreadful 
state  ? 

Answ.  I  do  believe  there  is  scarce  so  much  love  in  any  of 
the  damned  in  hell,  as  really  to  desire  the  salvation  of  any. 
But  in  that  there  is  any  desire  in  them  that  are  damned, 
that  their  friends  and  relations  should  not  come  into  that 
place  of  torment,  it  appears  to  me,  to  be  rather  for  their  own 
ease,  than  for  their  neighbor's  good ;  for  let  me  tell  you, 
this  I  do  believe,  that  it  will  aggravate  the  grief  and  horror 
of  them,  to  see  their  ungodly  neighbors  in  the  like  destruc- 
tion with  them.  For  where  the  ungodly  do  live  and  die, 
and  descend  into  the  pit  together,  the  one  is  rather  a  vexa- 
tion to  the  other,  than  any  thing  else. 

And  it  must  needs  be  so,  because  there  are  no  ungodly 
people  that  do  live  ungodly  together,  but  they  do  learn  ill 
examples  one  of  another,  as  thus :  If  there  live  one  in  the 
town  that  is  very  expert  and  cunning  for  the  world,  why 
now,  the  rest  that  are  of  the  same  mind  with  him,  they  will 
labor  to  imitate  and  follow  his  steps :  this  is  commonly  seen. 
Again,  If  there  be  one  given  to  drunkenness,  others  of  the 


216  SIGHS  FROM  HELL. 

town;  tlirougli  his  means,  run  tlie  more  into  that  sin  with 
him,  and  do  accustom  themselves  the  more  unto  it,  because 
of  his  enticing  them,  and  also  by  setting  such  an  ill  example 
before  them.  And  so,  if  there  be  any  addicted  to  pride,  and 
must  needs  be  in  all  the  newest  fashions,  how  doth  their 
example  provoke  others  to  love  and  follow  the  same  vanity! 
spending  that  upon  their  lusts,  which  should  relieve  their 
own  and  others'  wants.  Also,  if  there  be  any  given  to  jest- 
ing, scoffing,  lying,  whoring,  backbiting,  junketing,  wanton- 
ness, or  any  other  sin ;  they  that  are  most  expert  in  these 
things,  do  ofttimes  entangle  others,  that  peradventure  would 
not  have  been  so  vile  as  now  they  are,  had  they  not  had 
such  an  example ;  and  hence  they  are  called  corrupters. 
Isa.  i.  4. 

Now  these  will  by  their  doings  exceedingly  aggravate  the 
condemnation  of  one  another.  He  that  did  set  his  neighbor 
an  ill  example,  and  thereby  caused  him  to  walk  in  sin,  he 
will  be  found  one  cause  of  his  friend's  destruction,  insomuch 
that  he  will  have  to  answer  for  his  own  sin,  and  for  a  great 
part  of  his  neighbor's  too,  which  will  add  to  his  destruction; 
as  the  scripture  in  Ezekiel  showeth,  where,  speaking  of  the 
watchman  that  should  give  the  people  warning,  if  he  do  not, 
though  the  man  did  die  in  his  sins,  yet  his  blood  shall  be 
required  at  the  watchman's  hand. 

So  here  let  me  tell  thee  that  if  thou  shouldst  be  such  an 
one,  as  by  thy  conversation  and  practices  shall  be  a  trap  and 
a  stumbling-block,  to  cause  thy  neighbor  to  fall  into  eternal 
ruin ;  though  he  be  damned  for  his  own  sin,  yet  God  may, 
nay  he  will,  charge  thee  as  being  guilty  of  his  blood,  in  that 
thou  didst  not  content  thyself  to  keep  from  heaven  thyself, 
but  didst  also  by  thy  filthy  conversation  keep  away  others, 
and  cause  them  to  fall  with  thee.  0  therefore,  will  not  this 
aggravate  thy  torment  ?  Yea,  if  thou  shouldst  die  and  go 
to  hell  before  thy  neighbors  or  companions,  besides  the  guilt 
of  thine  own  sins,  thou  wouldst  be  so  loaden  with  the  fear 


SINNERS  MUTUAL  TORMENTORS  IN  HELL.  217 

of  the  damnation  of  others  to  be  laid  to  thy  charge,  that 
thou  wouldst  cry  out,  '0  send  one  from  the  dead  to  this 
companion,  and  that  companion,  with  whom  I  had  society 
in  my  lifetime,  for  I  see  my  cursed  carriage  will  be  one 
cause  of  his  condemnation,  if  he  fall  short  of  glory !  I  left 
him  living  in  foul  and  heinous  offences ;  but  I  was  one  of 
the  first  instruments  to  bring  him  to  them.  Oh !  I  shall  be 
guilty  both  of  my  own  and  his  damnation  too  !  0  that  he 
might  be  kept  out  hence^  lest  my  torment  be  aggravated  by 
his  coming  hither  V 

For  where  ungodly  people  do  dwell  together,  they  being 
a  snare  and  stumbling-block  one  to  another  by  their  practice, 
they  must  be  a  torment  one  to  another  and  an  aggravation 
of  each  other's  damnation.  '  0  cursed  be  thy  face,  saith 
one,  that  ever  I  set  mine  eyes  on  thee ;  it  was  all  of  thee ;  I 
may  thank  thee ;  it  was  thee  that  did  entice  me,  and  ensnare 
me ;  it  was  your  filthy  conversation  that  was  a  stumbling- 
block  to  me ;  it  was  your  covetousness,  it  was  your  pride, 
your  haunting  the  alehouse,  your  gaming  and  whoring ;  it 
was  all  of  you  that  I  fell  short  of  life  !  If  you  had  set  me 
a  good  example  as  you  set  me  an  ill  one,  it  may  be  I  might 
have  done  better  than  now  I  do;  but  I  learned  of  you,  I 
followed  your  steps,  I  took  counsel  of  you.  0  that  I  had 
never  seen  your  face  !  0  that  thou  hadst  never  been  born 
to  do  my  soul  this  wrong,  as  you  have  done  !'  '  Oh  !  saith 
the  other,  and  I  may  as  much  blame  you ;  for  do  you  not 
remember  how  at  such  a  time,  and  at  such  a  time,  you  drew 
me  out  and  drew  me  away,  and  asked  me  if  I  would  go  with 
you,  when  I  was  going  about  other  business,  about  my  call- 
ing; but  you  called  me  away,  you  sent  for  me,  you  are  as 
much  in  the  fault  as  I.  Though  I  were  covetous,  you  were 
proud;  and  if  you  learned  covetousness  of  me,  I  learned 
pride  and  drunkenness  of  you.  Though  I  taught  you  to 
cheat,  you  taught  me  to  whore,  to  lie,  to  scoff  at  goodness. 
Though  I,  base  wretch,  did  stumble  you  in  some  things,  you 

19 


218  SIGHS  FROM  HELL. 

did  as  much  stumble  me  in  others.  I  can  blame  you,  as  you 
blame  me ;  and  if  I  have  to  answer  for  some  of  your  most 
filthy  actions,  you  have  to  answer  for  some  of  mine.  I  would 
you  had  not  come  hither ;  the  very  looks  of  you  do  wound 
my  soul,  by  bringing  my  sins  afresh  into  my  mind,  the  time 
when,  the  manner  how,  the  place  where,  the  persons  with 
whom.  It  was  with  you,  you  !  Grief  to  my  soul !  Since  I 
could  not  shun  your  company  there,  0  that  I  had  been 
without  your  company  here !' 

I  say  therefore,  for  those  that  have  sinned  together,  to  go 
to  hell  together,  it  will  very  much  perplex  and  torment 
them  both;  therefore,  I  judge  this,  one  reason  why  they  that 
are  in  hell  do  desire  that  their  companions  or  friends  do  not 
come  thither  into  the  same  place  of  torment  that  they  are  in. 
And,  therefore,  where  Christ  saith  that  the  damned  souls 
cry  out,  ^  Send  to  our  companions,  that  they  may  be  warned 
and  commanded  to  look  to  themselves ;  0  send  to  my  five 
brethren !'  it  is  because  they  would  not  have  their  own  tor- 
ments heightened  by  their  company;  and  a  sense,  yea,  a 
continual  sense  of  their  sins,  which  they  caused  them  to 
commit  when  they  were  in  the  world  with  them.  For  I  do 
believe,  that  the  very  looks  of  those  that  have  been  beguiled 
of  their  fellows,  I  say,  their  very  looks  will  be  a  torment  to 
them ;  for  thereby  will  the  remembrance  of  their  own  sins 
which  they  committed  with  them,  be  kept  (if  possible)  the 
fresher  on  their  consciences ;  and  also,  they  will  wonderfully 
have  the  guilt  of  the  other's  sins  upon  them,  in  that  they 
were  partly  the  cause  of  his  committing  them,  being  instru- 
ments in  the  hands  of  the  devil,  to  draw  them  in  too.  And, 
therefore,  ^est  this  come  to  pass,  "I  pray  thee,  send  him  to 
my  father's  house. '^  For  if  they  might  not  come  hither, 
peradventure  my  torment  might  have  some  mitigation ;  that 
is,  if  they  might  be  saved,  then  their  sins  will  be  pardoned, 
and  not  so  heavily  charged  on  my  soul.  But  if  they  do  fall 
into  the  same  place  where  T  am,  the  sins  that  I  have  caused 


WAKNI-NG  TO  KIMGLEADERS  IN  SIN.  219 

them  to  commit,  will  lie  so  heavy,  not  only  on  their  soul,  but 
also  on  mine,  that  they  will  sink  me  into  eternal  misery, 
deeper  and  deeper.  "  0,  therefore,  send  him  to  my  father's 
house,  to  my  five  brethren ;  and  let  him  testify  to  them,  lest 
they  come  into  this  place  of  torment.'' ' 

These  words  being  thus  understood,  what  a  condition  doth 
it  show  them  to  be  in  then,  that  now  much  delight  in  being 
the  very  ringleaders  of  their  companions  into  sins  of  all 
sorts  whatsoever. 

While  men  live  here,  if  they  can  be  counted  the  cunning- 
est  in  cheating,  the  boldest  for  lying,  the  archest  for  whor- 
ing, the  subtlest  for  coveting  and  getting  the  world ;  if  they 
can  but  cunningly  defraud,  undermine,  cross,  and  anger 
their  neighbors,  yea,  and  hinder  them  from  the  means  of 
grace,  the  gospel  of  Christ;  they  glory  in  it,  take  a  pride  in 
it,  and  think  themselves  pretty  well  at  ease,  and  their  minds 
are  somewhat  quiet,  being  beguiled  with  sin. 

But,  friend,  when  thou  hast  lost  this  life,  and  dost  begin 
to  lift  up  thine  eyes  in  hell,  and  seest  what  thy  sins  have 
brought  thee  to;  and  not  only  so,  but  that  thou  (devil-like) 
by  thy  filthy  sins  didst  cause  others  to  fall  into  the  same 
condemnation  with  thee;  and  that  one  of  the  reasons  of 
their  damnation  was  this,  that  thou  didst  lead  them  to  the 
commission  of  those  wicked  practices  of  this  world,  and  the 
lusts  thereef ;  then,  ^0  that  somebody  would  stop  them  from 
coming,  lest  they  also  come  into  this  place  of  torment,  and 
be  damned  as  I  am !  How  will  it  torment  me !'  Balaam 
could  not  be  contented  to  be  damned  himself,  but  also  he 
must  by  his  wickedness  cause  others  to  stumble  and  fall. 
The  Scribes  and  Pharisees  could  not  be  content  to  keep  out 
of  heaven  themselves,  but  they  must  labor  to  keep  out  others 
too.     Therefore  theirs  is  the  greater  damnation. 

The  deceived  cannot  be  content  to  be  deceived  himself; 
but  he  must  labor  to  deceive  others  also.  The  drunkard 
cannot  be  content  to  go  to  hell  for  his  sins^  but  he  mu>st 


220  SIGHS  FROM  HELL. 

labor  to  cause  others  to  fall  into  the  same  furnace  with  him. 
But  look  to  yourselves,  for  here  will  be  damnation  upon 
damnation;  damned  for  thine  own  sins,  and  damned  for  thy 
being  partaker  with  others  in  their  sins,  and  damned  for 
being  guilty  of  the  damnation  of  others.  Oh !  how  will  the 
drunkards  cry,  for  leading  their  neighbors  into  drunkenness ! 
How  will  the  covetous  person  howl  for  setting  his  neighbor, 
his  friend,  his  brother,  his  children  and  relations,  so  wicked 
an  example,  by  which  he  hath  not  only  wronged  his  own 
Boul,  but  also  the  souls  of  others!  The  liar,  by  lying, 
learned  others  to  lie;  the  swearer  learned  others  to  swear;  the 
whoremonger  learned  others  to  whore.  Now  all  these,  with 
others  of  the  like  sort,  will  be  guilty,  not  only  of  their  own 
damnation,  but  of  others.  I  tell  you,  that  some  men  have 
been  so  much  the  authors  of  the  damnation  of  others,  that  I 
am  ready  to  think  that  the  damnation  of  them,  will  trouble 
them  as  much  as  their  own  damnation. 

Some  men,  it  is  to  be  feared,  at  the  day  of  judgment,  will 
be  found  to  be  the  authors  of  destroying  whole  nations. 
How  many  souls,  do  you  think,  Balaam  with  his  deceit, 
will  have  to  answer  for?  How  many,  Mahomet  ?  How  many, 
the  Pharisees,  that  hired  the  soldiers  to  say  the  disciples 
stole  away  Jesus?  (Matt,  xxviii.  11-15),  and  by  that  means 
stumbled  their  brethren  to  this  day.  This  was  one  means  of 
binding  them  from  believing  the  things  of  God  and  Jesus 
Christ,  and  so  the  cause  of  the  damnation  of  their  brethren 
to  this  very  day. 

How  many  poor  souls  hath  Bonner  to  answer  for,  think 
you?  and  other  filthy,  blind  priests?  How  many  souls 
have  they  been  the  means  of  destroying  by  their  ignorance 
and  corrupt  doctrine;  preaching  what  was  no  better  for  men's 
souls,  than  ratsbane  to  the  body,  for  filthy  lucre's  sake? 
They  shall  see,  many  of  them,  it  is  to  be  feared,  that  they 
will  have  whole  towns  to  answer  for,  whole  cities  to  answer 
for! 


MISERY  OF  SOUL-DESTROYERS.  221 

Ah,  friend,  I  tell  thee,  thou  that  hast  taken  in  hand  to 
preach  to  the  people,  it  may  thou  hast  taken  in  hand,  thou 
canst  not  tell  what.  "Will  it  not  grieve  thee,  to  see  thy 
whole  parish  come  bellowing  after  thee  to  hell,  crying  out, 
'  This  we  may  thank  thee  for;  this  is  all  of  thee ;  thou  didst 
not  teach  us  the  truth ;  thou  didst  lead  us  away  with  fables ; 
thou  wast  afraid  to  tell  us  of  our  sins,  lest  we  should  not 
put  meat  fast  enough  into  thy  mouth.  0  cursed  wretch, 
that  ever  thou  shouldst  beguile  us  thus,  deceive  us  thus,  flatter 
us  thus !  We  would  have  gone  out  to  hear  the  word  abroad, 
but  that  thou  didst  reprove  us,  and  also  tell  us  that  which 
we  see  now  is  the  way  of  God  was  heresy,  and  a  deceivable 
doctrine;  and  was  not  contented  (blind  guide  as  thou  wert) 
to  fall  into  the  ditch  thyself,  but  hast  also  led  us  thither 
with  thee. 

I  say,  look  to  thyself,  lest  thou  cry  out  when  it  is  too  late. 
Send  Lazarus  to  my  people,  my  friends,  my  children,  my 
congregation  to  whom  I  preached,  and  beguiled  through  my 
folly.  Send  him  to  the  town  in  which  I  did  preach  last, 
lest  I  be  the  cause  of  their  damnation.  Send  him  to  my 
friends  from  whence  I  came,  lest  I  be  made  to  answer  for 
their  souls  and  mine  own  too.  Ezek.  xxxiii.  1-8.  0  send 
him,  therefore,  and  let  him  tell  them,  and  testify  unto  them, 
lest  they  also  come  into  this  place  of  torment. 

Consider  ye  that  live  thus  in  the  world,  while  you  are  in 
the  land  of  the  living,  lest  you  fall  into  this  condition.  Set 
the  case,  that  thou  shouldst  by  thy  carriage  destroy  but  a  soul, 
but  one  poor  soul,  by  one  of  thy  carriages  or  actions,  by  thy 
sinful  works;  consider  it  now  I  say,  lest  thou  be  forced  to 
cry,  "I  pray  thee  therefore,  that  thou  wouldst  send  him  to 
my  father's  house,  for  I  have  five  brethren;  that  he  may 
testify  unto  them,  lest  they  also  come  into  this  place  of 
torment.'^ 

If  so,  then  I  shall  not  only  say  to  the  blind  guides,  look 
you  to  yourselves;  and  shut  not  out  others.    No,  but  this 


222  SIGHS  FROM  HELL. 

doth  reach  not  only  unto  all  those  that  do  keep  souls  from 
heaven  by  preaching,  and  the  like,  but  speaks  forth  the  doom 
of  those  that  shall  any  ways  be  instrumental  to  hinder 
others  from  closing  in  with  Jesus  Christ.  O  what  red  lines 
will  there  be  against  all  those  rich,  ungodly  landlords,  that 
so  keep  under  their  poor  tenants,  that  they  dare  not  go  out 
to  hear  the  word,  for  fear  their  rent  should  be  raised,  or 
they  turned  out  of  their  houses !  What  sayst  thou,  land- 
lord ?  Will  it  not  cut  thy  soul  when  thou  shalt  see  that 
thou  couldst  not  be  content  to  miss  of  heaven  thyself,  but 
thou  must  labor  to  hinder  others  also?  Will  it  not  give 
thee  an  eternal  wound  in  thy  heart,  both  at  death  and  judg- 
ment, to  be  accused  of  the  ruin  of  thy  neighbor's  soul,  thy 
servant's  soul,  thy  wife's  soul,  together  with  the  ruin  of  thy 
own  ?  Think  on  this,  you  drunken,  proud,  rich,  and  scorn- 
ful landlords;  think  on  this,  mad-brained,  blasphemous 
husbands,  that  are  against  the  godly  and  chaste  conversation 
of  your  wives;  also  you  that  hold  your  servants  so  hard  to 
it,  that  you  will  not  spare  them  time  to  hear  the  word,  un- 
less it  be  where,  and  when  your  lusts  will  let  you.  If  you 
love  your  own  souls,  your  tenants'  souls,  your  wives'  souls, 
your  servants'  souls,  your  children's  souls;  if  you  would 
not  cry,  if  you  would  not  howl,  if  you  would  not  bear  the 
burden  of  the  ruin  of  others  for  ever;  then  I  beseech  you 
consider  this  doleful  story,  and  labor  to  avoid  the  soul-kill- 
ing torment  that  this  poor  wretch  groaneth  under,  when  he 
saith,  "I  pray  thee  therefore,  that  thou  wouldst  send  him  to 
my  father's  house." 

"For  I  have  five  brethren;  that  he  may  testify,"  mark, 
"that  he  may  testify,  unto  them,  lest  they  also  come  into 
this  place  of  torment." 

These  words  have  still  something  more  in  them  than  I 
have  yet  observed  from  them.  There  are  one  or  two  things 
more  that  I  shall  briefly  touch  upon;  and  therefore  mark; 
he  saith,  "that  he  may  testify  unto  them,"  &c.     Mark,  1 


THE  TRUTH  MUST  BE  TESTIFIED.  223 

pray  you,  and  take  notice  of  the  word,  testify.  He  doth  not 
say,  and  let  him  go  unto  them,  or  speak  with,  or  tell  them 
such  and  such  things :  No ;  but,  let  him  testify,  or  affirm  it 
constantly,  in  case  any  should  oppose  it.  Let  him  testify 
unto  them.  It  is  the  same  word  the  scripture  uses  to  set 
forth  the  vehemency  of  Christ  in  telling  his  disciples  of  him 
that  should  betray  him,  "And  he  testified,  saying.  One  of 
you  shall  betray  me.^'  And  he  testified;  that  is,  he  spake 
it  so  as  to  dash  or  overcome  any  that  should  have  said.  It 
shall  not  be.  It  is  a  word  that  signifies,  that  in  case  any 
should  oppose  the  thing  spoken  of,  yet  that  the  party  speak- 
ing should  still  continue  constant  in  his  saying.  '^  And  he 
commanded  us,"  says  Peter,  "to  preach,  and  to  testify,  that 
it  is  he  that  was  ordained  of  God  to  be  the  judge  of  quick 
and  dead."  Acts  x.  42.  To  testify;  mark,  that  is,  to  be 
constant,  irresistible,  undaunted,  in  case  it  should  be  op- 
posed and  objected  against.  So  here,  let  him  "testify  to 
them,  lest  they  come  into  this  place  of  torment." 

From  whence  observe,  that  it  is  not  an  easy  matter  to 
persuade  them  who  are  in  their  sins  alive  in  this  world,  that 
they  must  and  shall  be  damned,  if  they  turn  not  and  be 
converted  to  God,  "Let  him  testify  to  them;"  let  him 
speak  confidently,  though  they  frown  upon  him,  or  dislike 
his  way  of  speaking.  And  how  is  this  truth  verified  and 
cleared  by  the  carriage  of  almost  all  men  now  in  the  world 
toward  them  that  do  preach  the  gospel,  and  show  their  own 
miserable  state  plainly  to  them,  if  they  close  not  with  it ! 
If  a  man  do  but  indeed  labor  to  convince  sinners  of  thqir 
sins,  and  lost  condition  by  nature,  though  they  must  be 
damned  if  they  live  and  die  in  that  condition,  0  how  angry 
are  they  at  it!  ^Look  how  he  judges,' say  they.  'Hark  how 
he  condemns  us.  He  tells  us  we  must  be  damned  if  we  live 
and  die  in  this  state.  "We  are  offended  at  him;  we  cannot 
abide  to  hear  him,  or  any  such  as  he;  we  will  believe  none 
of  them  all,  but  go  on  in  the  way  we  are  going.'     "Forbear, 


224  SIGHS  FROM  hell. 

why  shouldst  thou  be  smitten  ?"  said  the  ungodly  king  to 
the  prophet,  when  he  told  him  of  his  sins.  2  Chron.  xxv. 
15,  16. 

I  say,  tell  the  drunkard  he  must  be  damned  if  he  leaves 
not  his  drunkenness;  the  swearer,  liar,  cheater,  thief,  covet- 
ous, railer,  or  any  ungodly  persons,  they  must  and  shall  lie 
in  hell  for  it,  if  they  die  in  this  condition;  they  will  not 
believe  you,  nor  credit  you. 

Again,  tell  others  that  there  are  many  in  hell  that  have 
lived  and  died  in  their  conditions,  and  so  are  they  likely  to 
be,  if  they  convert  not  to  Jesus  Christ,  and  be  found  in 
him ;  or  that  there  are  others  that  are  more  civil  and  sober 
men,  who  (although  we  know  that  their  civility  will  not 
save  them)  if  we  do  but  tell  them  plainly  of  the  emptiness 
and  unprofitableness  of  that,  as  to  the  saving  of  their  souls, 
and  that  God  will  not  accept  them,  nor  love  them,  notwith- 
standing these  things,  and  that  if  they  intend  to  be  saved, 
they  must  be  better  provided  than  with  such  righteousness  as 
this ;  they  will  either  fling  away,  and  come  to  hear  no  more, 
or  else  if  they  do  come,  they  will  bring  such  prejudice  with 
them  in  their  hearts,  that  the  word  preached  shall  not  profit 
them;  it  being  mixed  not  with  faith,  but  with  prejudice,  in 
them  that  hear  it.  Heb.  iv.  1,  2.  Nay,  they  will  some  of 
them  be  so  full  of  anger,  that  they  will  break  out  and  call 
even  those  who  speak  the  truth,  heretics;  yea,  and  kill 
them.  Luke  iv.  26-29.  And  why  so?  Because  they  tell 
them,  that  if  they  live  in  their  sins,  that  will  damn  them ; 
yet  if  they  turn  and  live  a  righteous  life,  according  to  the 
holy,  and  just,  and  good  law  of  God,  that  will  not  save 
them.  Yea,  because  we  tell  them  plainly,  that  unless  they 
leave  their  sins  and  unrighteousness  too,  and  close  in  with  a 
naked  Jesus  Christ,  his  blood  and  merits,  and  what  he  hath 
done,  and  is  now  doing  for  sinners,  they  cannot  be  saved; 
and  unless  they  do  eat  the  flesh  of  the  Son  of  Man  and  drink 
his  blood,  they  have  no  life  abiding  in  them;  they  gravel 


THE  preacher's  DUTY.  225 

presently,  and  are  offended  at  it,  (as  the  Jews  were  with 
Christ  for  speaking  the  same  thing  to  them,  John  vi.  53,  60) 
and  fling  away  themselves,  their  souls  and  all,  by  quarrelling 
against  the  doctrine  of  the  Son  of  God ;  as  indeed  they  do, 
though  they  will  not  believe  they  do.  And  therefore  he 
that  is  a  preacher  of  the  word  had  need,  not  only  tell  them, 
but  testify  to  them,  again  and  again,  that  their  sins,  if  they 
continue  in  them,  will  damn  them  and  damn  them  again; 
and  tell  them  again,  their  living  honestly  according  to  the 
law,  their  paying  every  one  their  own,  their  living  quietly 
with  their  neighbors,  their  giving  to  the  poor,  their  notion 
of  the  gospel,  and  saying,  they  do  believe  in  Christ,  will  do 
them  no  good  at  the  general  day  of  judgment.  Ha,  friends! 
how  many  of  you  are  there  at  this  very  day,  that  have  been 
told  once  and  again  of  your  lost,  undone  condition,  because 
you  want  the  right,  real,  and  saving  work  of  Grod  upon  your 
souls?  I  say,  hath  not  this  been  told  you,  yea,  testified 
unto  you  from  time  to  time,  that  your  state  is  miserable, 
that  yet  you  are  never  the  better,  but  do  still  stand  where 
you  did ;  some  in  an  open  ungodly  life,  and  some  drowned 
in  a  self-conceited  holiness  of  Christianity?  Therefore,  for 
God's  sake,  if  you  love  your  souls,  consider;  and  beg  of 
God  for  Jesus  Christ's  sake,  that  he  would  work  such  a  work 
of  grace  in  your  hearts,  and  give  you  such  a  faith  in  his 
Son  Jesus  Christ,  that  you  may  not  only  have  rest  here,  as 
you  think;  not  only  think  your  state  safe  while  you  live 
here,  but  that  you  may  be  safe  indeed;  not  only  here,  but 
also  when  you  are  gone ;  lest  you  do  cry  in  the  anguish  and 
perplexity  of  your  souls,  Send  one  to  my  companions  that 
have  been  beguiled  by  Satan,  as  I  have  been,  and  so  by 
going  on,  come  into  this  place  of  torment,  as  I  have  done. 

Again,  one  thing  more  is  to  be  observed  from  these 
words,  ^'  Let  them  testify  to  them,  lest  they  come  into  this 
place  of  torment.*' 

Mark,  "  lest  they  come  into :"  as  if  he  had  said,  Or  else 


226  SIGHS  I'KOxM  HELL. 

they  will  come  into  this  place  of  torment,  as  sure  as  I  am 
here.  From  whence  observe,  that  though  some  souls  do, 
for  sin,  fall  into  the  bottomless  pit  before  their  fellows, 
because  they  depart  from  this  world  before  them,  yet  the 
other  abiding  in  the  same  course,  are  as  sure  to  go  to  the 
same  place,  as  if  they  were  there  already.  How  so  ?  Be- 
cause that  all  are  condemned  together;  they  have  all  fallen 
under  the  same  law,  and  have  all  oflfended  the  same  justice ; 
and  must  for  certain,  if  they  die  in  that  condition,  drink  as 
deep,  if  not  deeper,  of  the  same  destruction. 

Mark,  I  pray  you,  what  the  scripture  says,  "  He  that  be- 
lieveth  not  is  condemned  already.  John  iii.  18.  He  is  con- 
demned as  well  as  they;  having  broken  the  same  law  with 
them.  If  so,  then  what  hinders  but  they  will  partake  of  the 
same  destruction  with  them  ?  Only  the  one  hath  not  the 
law  yet  so  executed  upon  them,  because  they  are  here ;  the 
other  have  had  the  law  executed  upon  them :  they  are  gone 
to  drink  that  which  they  have  been  brewing,  and  thou  art 
brewing  that  in  this  life,  which  thou  must  certainly  drink. 
The  same  law,  I  say,  is  in  force  against  you  both ;  only  ho 
is  executed,  and  thou  art  not.  Just  as  if  there  were  a  com- 
pany of  prisoners  at  the  bar,  and  all  condemned  to  die :  what, 
because  they  are  not  all  executed  in  one  day,  therefore  shall 
they  not  be  executed  at  all  ?  Yes,  the  same  law  that  exe- 
cuted its  severity  upon  the  parties  now  deceased,  will,  for 
certain,  be  executed  upon  them  that  are  alive,  in  its  ap- 
pointed time.  Even  so  it  is  here ;  we  are  all  condemned  by 
nature ;  if  we  close  not  in  with  the  grace  of  God  by  Jesus 
Christ,  we  must,  and  shall  be  destroyed  with  the  same 
destruction;  and,  therefore,  ^^Send  him,"  saith  he,  ^'lest," 
mark,  '^  lest  they  come  into  this  place  of  torment.'' 

Again,  "  Send  him  to  my  father's  house,  and  let  him  tes- 
tify to  them,  lest  they  come  into  this  place  of  torment.''  As 
if  he  had  said.  It  may  be  he  may  prevail  with  them ;  it  may 
be  he  may  win  upon  them,  and  so  they  may  be  kept  from 


NOW  IS  THE  DAY  OF  SALVATION.         227 

hence,  from  coming  into  this  grievous  place  of  torment. 
Observe  again,  that  there  is  a  possibility  of  obtaining  mercy, 
if  now,  I  say,  now,  in  this  day  of  grace  we  turn  from  our 
sins  to  Jesus  Christ;  yea,  it  is  more  than  possible.  And 
therefore,  for  thy  encouragement,  do  thou  know  for  certain, 
that  if  thou  shalt  in  this  thy  day  accept  of  mercy  upon  God's 
own  terms,  and  close  with  him  effectually,  God  hath  pro- 
mised, yea,  made  many  promises,  that  thy  soul  shall  be  con- 
ducted safe  to  glory,  and  shall,  for  certain,  escape  all  the 
evils  that  I  have  told  thee  of;  ay,  and  many  more  than  I 
can  imagine.  Do  but  search  the  scriptures,  and  see  how  full 
of  consolation  they  are  to  a  poor  soul  that  is  minded  to  close 
in  with  Jesus  Christ,  ^^  Him  that  cometh  to  me,''  saith 
Christ,"  "  I  will  in  no  wise  cast  out.''  Though  he  be  an 
old  sinner,  I  will  in  no  wise  cast  him  out ;  mark,  ^'  in  no 
wise ;"  though  he  be  a  great  sinner,  I  will  in  no  wise  cast 
him  out,  if  he  comes  unto  me.  Though  he  has  slighted  me 
ever  so  many  times,  and  not  regarded  the  welfare  of  his  own 
soul,  yet,  let  him  now  come  unto  me,  and  notwithstanding 
this,  I  will  in  no  wise  cast  him  out,  nor  throw  away  his 
soul.  John  vi.  37.  Again,  saith  the  apostle,  ^'  Now," 
(mark),  ^' Now  is  the  accepted  time,  now  is  the  day  of  salva- 
tion." Now  here  is  mercy  in  good  store ;  now  God's  heart 
is  open  to  sinners ;  now  he  will  make  you  welcome ;  now  he 
will  receive  any  body  if  they  do  but  come  to  Christ.  '^  He 
that  cometh  to  me,"  saith  Christ,  '^I  will  in  no  wise  cast 
out."  And  why?  Because  "now  is  the  accepted  time, 
now  is  the  day  of  salvation.  2  Cor.  vi.  2.  As  if  the  apostle" 
had  said,  If  you  will  have  mercy,  have  it  now ;  receive  it 
now,  close  in  with  it  now. 

God  hath  a  certain  day  to  hold  out  his  grace  to  sinners : 
now  is  the  time,  now  is  the  day.  It  is  true,  there  is  a  day 
of  damnation,  but  this  is  a  day  of  salvation.  There  is  a 
day  coming,  wherein  sinners  must  cry  to  the  mountains  to 
fall  on  them,  to  the  hills  to  cover  them  from  the  wrath  of 


228  SIGHS  FROM  HELL. 

Grod;  but  now,  now  is  the  day  in  which  he  doth  hold  out 
his  grace.  There  is  a  day  coming,  in  which  you  will  not  be 
admitted  to  have  the  privilege  of  one  drop  of  water  to  cool 
your  tongue,  if  now,  I  say,  if  now  you  slight  his  grace  and 
goodness  which  he  holds  out  to  you.  Ah !  friends,  consider 
there  are  now  hopes  of  mercy,  but  then  there  will  not  be ; 
now  Christ  holds  forth  mercy  unto  you,  but  then  he  will  not. 
Matt.  vii.  23.  Now  there  are  his  servants  that  beseech  you 
to  accept  of  his  grace ;  but  if  thou  lose  the  opportunity  that 
is  put  into  thine  hand,  thou  thyself  mayst  beseech  hereafter, 
and  no  mercy  be  given  thee.  ^^  And  he  cried,  and  said, 
Father  Abraham,  have  mercy  upon  me,  and  send  Lazarus 
that  he  may  dip  the  tip  of  his  finger  in  water,  and  cool  my 
tongue;"  and  there  was  none  given.  Therefore,  let  it  never 
be  said  of  thee,  as  it  will  be  said  of  some.  Why  is  there  a 
price  put  into  the  hand  of  a  fool,  seeing  he  hath  no  heart  to 
it  J  seeing  he  hath  no  heart  to  make  a  good  use  of  it? 
Prov.  xvii.  16.  Consider  therefore,  with  thyself,  and  say, 
It  is  better  going  to  heaven  than  to  hell;  it  is  better  to  be 
saved  than  damned ;  it  is  better  to  be  with  saints  than  with 
damned  souls ;  and  to  go  to  God  is  better  than  to  go  to  the 
devil. 

Therefore,  '^  seek  the  Lord  while  he  may  be  found,  and 
call  upon  him  while  he  is  near"  (Isa.  Iv.  6) ;  lest  in  thy 
trouble  he  leave  thee  to  thyself,  and  say  unto  thee  plainly, 
"Where  I  am,  thither  ye  cannot  come." 

Oh !  if  they  that  are  in  hell  might  but  now  again  have 
one  such  invitation  as  this,  how  would  they  leap  for  jo}^ ! 
I  have  thought  sometimes,  should  God  send  but  one  of  his 
ministers  to  the  damned  in  hell,  and  give  him  commission 
to  preach  the  free  love  of  God  in  Christ  extended  to  them, 
and  held  out  to  them,  if  now,  while  it  is  proffered  to  them, 
they  will  accept  of  his  kindness ;  0  how  welcome  would  they 
make  his  news,  and  close  in  with  it  on  any  terms ! 

Certainly  they  would  say,  ^  We  will  accept  of  grace  on 


APPLICATION.  229 

any  terms  in  tlie  world,  and  thank  you  too,  though  it  cost 
life  and  limbs  to  boot;  we  will  spare  no  cost  nor  charge, 
if  mercy  may  be  had/  But,  poor  souls,  while  they  live 
here,  they  will  not  part  from  sin,  from  hell-bred,  devilish 
sin :  no,  they  will  rather  lose  their  souls  than  lose  their 
filthy  sins. 

But,  friend,  thou  wilt  change  thy  note  before  it  be  long, 
and  cry,  ^  0  simple  wretch  that  I  am,  that  I  should  damn 
my  soul  by  sin  !  It  is  true,  I  have  had  the  gospel  preached 
to  me,  and  have  been  invited  in.  I  have  been  preached  to, 
and  have  been  warned  of  this;  but  ''How  have  I  hated 
instruction,  and  my  heart  despised  reproof;  and  have  not 
obeyed  the  voice  of  my  teachers,  nor  inclined  mine  ear  to 
them  that  instructed  me."  ^  Prov.  v.  12,  13.  0  therefore,  I 
say,  poor  soul !  is  there  now  hope  ?  Then  lay  thy  hand  upon 
thy  mouth,  and  kiss  the  dust,  and  close  in  with  the  Lord 
Jesus  Christ,  and  make  much  of  his  glorious  mercy;  and 
invite  also  thy  companions  to  close  in  with  the  same  Lord 
Jesus  Christ,  lest  one  of  you  do  go  to  hell  beforehand,  and 
expect,  with  grief  of  heart,  your  companions  to  come  after ; 
and,  in  the  mean  time,  with  anguish  of  heart,  do  sigh  and 
say,  '0  send  him  to  my  companions,  and  let  him  testify  to 
them,  lest  they  also  come  into  this  place  of  torment.^ 

Now  then,  from  what  hath  been  said,  there  might  many 
things  be  spoken  by  way  of  use  and  application;  but  I 
shall  be  very  brief,  and  but  touch  some  things,  and  so 
wind  up 

And,  jiv8t,  I  shall  begin  with  the  sad  condition  of  those 
that  die  out  of  Christ,  and  speak  something  to  that. 

You  see,  therefore,  that  the  whole  of  this  first  part  of  the 
parable  contains  a  sad  declaration  of  the  state  of  one  living 
and  dying  out  of  Christ. 

20 


230  SIGHS  FROM  HELL. 

1.  How  that  they  lose  heaven  for  hell,  God  for  the  devil, 
light  for  darkness,  joy  for  sorrow. 

2.  How  that  they  have  not  so  much  as  the  least  comfort 
from  God,  who,  in  the  time  they  live  here  below,  neglect 
coming  to  him  for  mercy;  not  so  much  as  one  drop  of  cold 
water. 

3.  That  such  fools  will  repent  of  their  folly,  when  re- 
pentance will  do  them  no  good,  or  when  they  shall  be  past 
recovery. 

4.  That  all  the  comfort  such  souls  are  likely  to  have, 
they  have  now  in  this  world. 

5.  That  all  their  groanings  and  sighs  will  not  move  God 
to  mitigate,  in  the  least,  his  heavy  hand  of  vengeance  that 
is  upon  them,  for  the  transgressions  they  have  committed 
against  him. 

6.  That  their  sad  state  is  irrecoverable ;  for,  mark,  they 
must  never,  never  come  out  of  that  condition. 

7.  Their  desires  will  not  be  heard  for  their  ungodly 
neighbors. 

From  these  things  then,  I  pray  you,  first  consider  the 
state  of  those  who  die  out  of  Christ  Jesus ;  yea,  I  say,  con- 
sider their  miserable  state;  and  think  thus  with  thyself, 
'  Well,  if  I  neglect  coming  to  Christ,  I  must  go  to  the  devil, 
and  he  will  not  neglect  to  fetch  me  away  into  those  in- 
tolerable torments.' 

1.  Think  thus  with  thyself:  ^What!  shall  I  lose  a  long 
heaven  for  short  pleasure  ?  Shall  I  buy  the  pleasure  of 
this  world  at  so  dear  a  rate,  as  to  lose  my  soul  for  the  ob- 
taining of  that  ?  Shall  I  content  myself  with  a  heaven  that 
will  last  no  longer  than  my  lifetime  ?  What  advantage  will 
this  be  to  me,  when  the  Lord  shall  separate  soul  and  body 
asunder,  and  send  one  to  the  grave,  the  other  to  hell;  and 
at  the  judgment  day,  the  final  sentence  of  eternal  ruin  must 
be  passed  upon  me  ? 

2.  Consider,  that  the  profits,  pleasures,  and  vanities  of 


CONSIDERATION  URGED.  231 

this  world  will  not  last  for  ever ;  but  the  time  is  coming, 
yea,  is  just  at  the  door,  when  they  will  give  thee  the  slip, 
and  leave  thee  in  the  suds,  and  in  the  brambles  of  all  that 
thou  hast  done.  And  therefore,  to  prevent  this  thy  dismal 
state,  think  thus  with  thyself:  'It  is  true,  I  love  my  sins, 
my  lusts,  and  pleasures ;  but  what  good  will  they  do  me  at 
the  day  of  death  and  of  judgment  ?  Will  my  sins  do  me 
good  then  ?  Will  they  be  able  to  help  me  when  I  come  to 
fetch  my  last  breath  ?  What  good  will  my  profits  do  me  ? 
And  what  good  will  my  vanities  do,  when  death  says  he  will 
have  no  Nay  ?  What  good  will  all  my  companions,  fellow- 
jesters,  jeerers,  liars,  drunkards,  and  all  my  wantons  do  me? 
Will  they  help  to  ease  the  pains  of  hell  ?  Will  these  help 
to  turn  the  hand  of  God  from  inflicting  his  fierce  anger  upon 
me  ?  Nay,  will  they  not  rather  cause  God  to  show  me  no 
mercy,  to  give  me  no  comfort,  but  rather  to  thrust  me  down 
in  the  hottest  place  of  hell,  where  I  may  swim  in  fire  and 
brimstone  ?' 

3.  Consider  thus  with  thyself:  'Would  I  be  glad  to  have 
all,  every  one  of  my  sins,  to  come  in  against  me,  to  inflame 
the  justice  of  God  against  me  ?  Would  I  be  glad  to  be 
bound  up  in  them,  as  the  three  children  were  bound  in  their 
clothes,  and  to  be  as  really  thrown  into  the  fiery  furnace  of 
the  wrath  of  almighty  God,  as  they  were  into  Nebuchadnez- 
zar's fiery  furnace  ?' 

4.  Consider  thus :  'Would  I  be  glad  to  have  all  and  every 
one  of  the  ten  commandments  to  discharge  themselves 
against  my  soul?  The  first  saying,  Damn  him,  for  he  hath 
broken  me;  the  second  saying.  Damn  him,  for  he  hath 
broken  me,  and  so  on  to  the  end.  Consider  how  terrible 
this  will  be,  yea  more  terrible  than  if  thou  shouldst  have 
ten  of  the  biggest  pieces  of  ordnance  in  England  to  be  dis- 
charged against  thy  body  —  thunder,  thunder,  one  after 
another.  Nay,  this  would  not  be  comparable  to  the  reports 
that  the  law  (for  the  breach  thereof)  will  give  against  thy 


232  SIGHS  FROM  HELL. 

soul :  for  those  can  but  kill  the  body,  but  these  will  kill  both 
body  and  soul ;  and  that  not  for  an  hour,  a  day,  a  month,  or 
a  year ;  but  they  will  condemn  thee  for  ever. 

Mark,  it  is  for  ever,  for  ever.  It  is  into  everlasting 
damnation,  eternal  destruction,  eternal  wrath  and  displea- 
sure from  God,  eternal  gnawings  of  conscience,  eternal  con- 
tinuance with  devils.  0  consider.  It  may  be,  the  thought 
of  seeing  the  devil  doth  now  make  thine  hair  to  stand  right 
up  on  thine  head.  0  but  this,  to  be  damned,  to  be  among 
all  the  devils,  and  that  not  only  for  a  time,  as  I  said  before, 
but  for  ever,  to  all  eternity  !  This  is  to  be  so  wonderfully 
miserable,  ever  miserable,  that  no  tongue  of  man,  no,  nor  of 
angels,  is  able  to  express  it. 

5  Consider  much  with  thyself:  'Not  only  my  sins 
against  the  law  will  be  laid  to  my  charge,  but  also  the  sins 
I  have  committed  in  slighting  the  gospel,  the  glorious 
gospel :  these  also  must  come  with  a  voice  against  me.  As 
thus  :  Nay,  he  is  worthy  to  be  damned,  for  he  rejected 
the  gospel,  he  slighted  the  free  grace  of  God  tendered  in 
the  gospel.  How  many  times  wast  thou  (lost  wretch)  in- 
vited, entreated,  beseeched,  to  come  to  Christ,  to  accept  of 
mercy,  that  thou  mightst  have  heaven,  thy  sins  pardoned, 
thy  soul  saved,  thy  body  and  soul  glorified  ;  and  all  this  for 
nothing  but  the  acceptance ;  and  through  faith  forsaking 
those  imps  of  Satan,  which  by  their  embracements  have 
drawn  thee  down  toward  the  gulf  of  God's  eternal  dis- 
pleasure ?  ' 

How  often  didst  thou  read  the  promises,  yea  the  free 
promises  of  the  common  salvation  ?  How  oft  didst  thou 
read  the  sweet  counsels  and  admonitions  of  the  gospel,  to 
accept  of  the  grace  of  God  ?  But  thou  wouldst  not,  thou 
regardedst  it  not,  thou  didst  slight  all. 

Again,  that  which  will  add  to  all  the  rest,  thou  shalt  have 
the  very  mercy  of  God,  the  blood  of  Christ,  the  preachers  of 
the  word,  together  with  every  sermon,  all  the  promises,  in- 


WITNESSES  AGAINST  SINNERS.  233 

vitations,  exhortations,  and  all  the  counsels  and  threaten- 
ings  of  the  blessed  word  of  Grod;  thou  shalt  have  all  thy 
thoughts,  words,  and  actions,  together  with  all  thy  food,  thy 
raiment,  thy  sleep,  thy  goods,  and  also  all  hours,  days, 
weeks,  months,  and  years,  together  with  whatsoever  else 
God  hath  given  thee;  I  say,  thy  abuse  of  all  these  shall 
come  up  in  judgment  against  thy  soulj  for  God  will  reckon 
with  thee  for  every  thing,  whether  it  be  good  or  bad.  Ecclea. 
xii.  14. 

Nay,  further,  it  is  so  unreasonable  a^  thing  for  a  sinner  to 
refuse  the  gospel,  that  the  very  devils  themselves  will  come 
in  against  thee,  as  well  as  Sodom,  that  damned  crew.  May 
not  they,  I  say,  come  in  against  thee,  and  say,  ^  0  thou  sim- 
ple man !  0  vile  wretch !  that  had  not  so  much  care 
of  thy  soul,  thy  precious  soul,  as  the  beast  hath  of  its 
young,  or  the  dog  of  the  very  bone  that  lieth  before  him  ? 
"Was  thy  soul  worth  so  much,  and  didst  thou  so  little  regard 
it?  Were  the  thunder-claps  of  the  law  so  terrible,  and 
didst  thou  so  slight  them?  Besides,  was  the  gospel  so 
freely,  so  frequently,  so  fully  tendered  to  thee,  and  yet  hast 
thou  rejected  all  these  things  ? 

Hast  thou  valued  sin  at  a  higher  rate  than  thy  soul,  than 
God,  Christ,  angels,  saints,  and  communion  with  them  in 
eternal  blessedness  and  glory?  Wast  thou  not  told  of  hell- 
fire,  those  intolerable  flames?  Didst  thou  never  hear  of 
those  intolerable  roarings  of  the  damned  ones  that  are 
therein  ?  Didst  thou  never  hear  or  read  that  doleful  say- 
in  o-  in  the  16th  of  Luke,  how  the  sinful  man  cries  out 
among  the  flames,  One  drop  of  water  to  cool  my  tongue  V 
Thus,  I  say,  may  the  very  devils,  being  ready  to  go  with 
thee  into  the  burning  furnace  of  fire  and  brimstone,  though 
not  for  sins  of  so  high  a  nature  as  thine,  trembling  say,  '  0 
that  Christ  had  died  for  devils,  as  he  died  for  man !  And, 
0  that  the  gospel  had  been  preached  to  us,  as  it  hath  been 
to  thee !     How  would  we  have  labored  to  have  closed  in  with 

20* 


234  SIGHS  FROM  HELL. 

it !  But  woe  be  to  us,  for  we  miglit  never  have  it  proffered; 
no,  not  in  the  least,  though  we  would  have  been  glad  of  it. 
But  you,  you  have  had  it  proffered,  preached,  and  pro- 
claimed unto  you.  Prov.  viii.  4.  Besides,  you  have  been 
entreated  and  bcseeched  to  accept  it,  but  you  would  not. 
0  simple  fools !  that  might  have  escaped  wrath,  vengeance, 
hell-fire,  and  that  to  all  eternity,  and  had  no  heart  to  do  it !' 

May  not  the  messengers  of  Jesus  Christ  also  come  in  with 
a  shrill  and  terrible  note  against  thy  soul,  when  thou  stand- 
est  at  the  bar  of  God's  justice,  saying,  '  Nay,  thou  ungodly 
one,  how  often  hast  thou  been  forewarned  of  this  day  ?  Did 
not  we  sound  an  alarm  in  thine  ears,  by  the  trumpet  of 
God's  word,  day  after  day?  How  often  didst  thou  hear  us 
tell  thee  of  these  things?  Did  we  not  tell  thee,  sin  would 
damn  thy  soul  ?  Did  we  not  tell  thee,  that  without  conver- 
sion there  was  no  salvation?  Did  we  not  tell  thee,  that 
they  who  loved  their  sins,  should  be  damned  at  this  dark 
and  gloomy  day,  (as  thou  art  like  to  be)  ?  Yea,  did  we  not 
tell  thee,  that  God,  out  of  his  love  to  sinners,  sent  Christ  to 
die  for  them,  that  they  might,  by  coming  to  him  be  saved? 
Did  we  not  tell  thee  of  these  things  ?  Did  we  not  run,  ride, 
labor,  and  strive  abundantly  (if  it  might  have  been)  for  thy 
soul,  (though  now  a  damned  soul)  ?  Did  we  not  venture  our 
goods,  our  names,  our  lives?  Yea,  did  we  not  even  kill 
ourselves  with  our  earnest  entreaties  of  thee  to  consider 
thy  state,  and  by  Christ,  to  escape  this  dreadful  day?'  0 
sad  doom  I  when  thou  shalt  be  forced,  full  sore  against  thy 
will,  to  fall  under  the  truth  of  this  judgment,  saying,  ''0 
how  have  I  hated  instruction,  and  how  hath  my  heart  de- 
spised reproof!  (for  indeed)  I  have  not  obeyed  the  voice  of 
my  teachers,  nor  inclined  mine  ear  to  them  that  instructed 
me.''  Prov.  v.  12, 13. 

May  not  thy  father,  thy  mother,  thy  brother,  thy  sister, 
thy  friend,  &c.,  appear  with  gladness  against  thee  at  the  ter- 
rible day;  saying,  '0  thou  silly  wretch,  how  rightly  hath 


MISERY  or  THE  LAST  PARTIiNG.  235 

God  met  with  thee !  0  how  righteously  doth  his  sentence 
pass  upon  thee !  Remember  thou  wouldst  not  be  ruled,  nor 
persuaded  in  thy  lifetime.  As  thou  didst  not  care  for  us 
and  our  admonitions  then;  so  neither  do  we  care  for  thy 
ruin,  terror,  and  damnation  now.  No,  but  we  will  stand  on 
Grod's  side,  in  sentencing  thee  to  that  portion  which  the 
devils  must  be  partakers  of.'  "The  righteous  shall  rejoice 
when  he  seeth  the  vengeance;  he  shall  wash  his  foot  in  the 
blood  of  the  wicked.''  Psalm  Iviii.  10.  0  sad !  It  is  enough 
to  make  mountains  tremble,  and  rocks  rend  in  pieces,  to 
hear  this  doleful  sound.  Consider  these  things;  and  if  thou 
wouldst  be  loath  to  be  in  this  condition,  then  have  a  care  of 
living  in  sin  now. 

How  loath  wilt  thou  be  to  be  thrust  away  from  the  gates  of 
heaven  !  And  how  loath  wilt  thou  be  to  be  deprived  of  the 
mercy  of  God !  How  unwillingly  wilt  thou  set  foot  forward 
towards  the  lake  of  fire !  Never  did  malefactor  so  unwillingly 
turn  off  the  ladder,  when  the  halter  was  about  his  neck,  as 
thou  wilt  turn  from  God  to  the  devil,  from  heaven  to  hell, 
when  the  sentence  is  passed  upon  thy  soul.  0  how  wilt 
thou  sigh  and  groan  !  how  willingly  wouldst  thou  hide  thy- 
self, and  run  away  from  justice !  But  alas !  as  it  is  with 
them  that  are  on  the  ladder  ready  to  be  executed,  so  it  will 
be  with  thee.  They  would  fain  run  away;  but  there  are  many 
halbert-men  to  stay  them;  and  so  the  angels  of  God  will 
beset  thee  round,  I  say,  round  on  every  side;  so  that  thou 
mayst  indeed  look,  but  run  thou  canst  not.  Thou  mayst 
wish  thyself  under  some  rock  or  mountain  (Rev.  vi.  15, 16); 
but  how  to  get  under,  thou  knowest  not. 

0  how  unwilling  wilt  thou  be  to  let  thy  father  go  to  hea- 
ven without  thee !  to  let  thy  mother,  or  friends  go  to  hea- 
ven without  thee !  How  willingly  wouldst  thou  hang  on 
them,  and  not  let  them  go !  '0  father !  cannot  you  help 
me  ?  Mother,  cannot  you  do  me  some  good  ?  0  how  loath 
am  I  to  burn  and  fry  in  hell,  while  you  are  singing  in  hea- 


23 C  SIGHS  FROM  HILL. 

ven !'  But  alas !  tlie  father,  motlier,  or  friends,  reject 
them,  slight  them,  and  turn  their  backs  npon  them,  saying, 
'You  would  have  none  of  heaven  in  your  lifetime,  therefore 
you  shall  have  none  of  it  now;  you  slighted  our  counsels 
then,  and  we  slight  your  tears,  cries,  and  condition  now.' 
"What  sayest  thou,  sinner?  Will  not  this  persuade  thine 
heart,  or  make  thee  bethink  thyself?  that  is,  now,  before 
thou  fall  into  that  dreadful  place,  the  fiery  furnace.  But  0 
consider  how  dreadful  the  place  itself,  the  devils  themselves, 
the  fire  itself,  will  be !  And  this  at  the  end  of  all.  Here 
thou  must  lie  for  ever !  here  thou  must  fry  for  ever  and  for 
ever !  This  will  be  more  to  thee  than  any  man  with  tongue 
can  express,  or  with  pen  can  write.  There  is  none,  I  say, 
that  can,  by  the  ten  thousandth  part,  discover  the  miserable 
state  and  condition  of  such  a  soul. 

Secondly,  As  I  would  have  thee  to  consider  the  sad  and 
woful  state  of  those  that  die  out  of  Christ,  and  are  past  all 
recovery,  so  would  I  have  thee  consider  the  many  mercies 
and  privileges  thou  enjoyest  above  some  (perad venture)  of 
thy  companions  that  are  departed  to  their  proper  place. 

As,  1.  Consider  thou  hast  still  the  thread  of  thy  life 
lengthened,  which  for  thy  sins  might  seven  years  ago,  or 
more,  have  been  cut  asunder,  and  thou  have  dropt  down 
among  the  flames. 

2.  Consider  the  terms  of  reconciliation  by  faith  in  Christ 
are  still  proffered  unto  thee,  and  thou  invited,  yea  entreated 
to  accept  of  them. 

3.  Consider  the  terms  of  reconciliation  are  but — bear 
with  me  though  I  say,  hut — only  to  believe  in  Jesus  Christ, 
with  faith  that  purifies  the  heart,  and  enables  thy  soul  to 
feed  on  him  efi'ectually,  and  be  saved  from  this  sad  state. 

4.  Consider  the  time  of  thy  departure  is  at  hand,  and  the 
time  is  uncertain,  and  also  that  for  aught  thou  knowest,  the 
day  of  grace  may  be  past  to  thee  before  thou  diest,  not  last- 


MERCIES  ABOVE  THOSE  IN  HELL.  237 

ing  so  long  as  thy  uncertain  life  in  this  world.  And  if  so, 
then  know  for  certain,  that  thou  art  as  sure  to  be  damned, 
as  if  thou  wast  in  hell  already,  if  thou  convert  not  in  the 
meanwhile. 

5.  Consider  it  may  be  some  of  thy  friends  are  giving  all 
diligence  to  make  their  calling  and  election  sure,  being  re- 
solved for  heaven,  and  thou  thyself  endeavorest  as  fast  to 
make  sure  of  hell,  as  if  resolved  to  have  it;  and  together 
with  this,  consider  how  it  will  grieve  thee,  that  while  thou 
wast  making  sure  of  hell,  thy  friends  were  making  sure  of 
heaven.     But  more  of  this  by  and  by. 

6.  Consider  what  a  sad  reflection  this  will  have  on  thy 
soul,  to  see  thy  friends  in  heaven,  and  thyself  in  hell ;  thy 
father  in  heaven,  and  thou  in  hell;  thy  mother  in  heaven, 
and  thou  in  hell;  thy  brother,  thy  sister,  thy  children,  in 
heaven,  and  thou  in  hell.  As  Christ  said  to  the  Jews  of 
their  relations  according  to  the  flesh,  so  may  I  say  to  thee 
concerning  thy  friends,  There  shall  be  weeping  and  wailing 
and  gnashing  of  teeth,  wh^n  you  shall  see  your  fathers  and 
mothers,  brethren  and  sisters,  husbands  and  wives,  children 
and  kinsfolk,  with  your  friends  and  neighbors,  in  the  king- 
dom of  heaven,  and  thou  thyself  thrust  out.  Luke  xiii.  28-29. 

But  again,  thirdly,  because  I  would  not  only  tell  thee  of 
the  damnable  state  of  those  that  die  out  of  Christ,  but  also 
persuade  thee  to  take  hold  of  life,  and  go  to  heaven,  take 
notice  of  these  following  things. 

1.  Consider,  that  whatever  thou  canst  do,  as  to  thy  ac- 
ceptance with  God,  is  not  worth  the  dirt  of  thy  shoes,  but  is 
all  as  menstruous  rags.  Isa.  Ixiv.  6. 

2.  Consider,  that  all  the  conditions  of  the  new  covenant 
(as  to  salvation)  are  and  have  been  completely  fulfilled  by 
the  Lord  Jesus  Christ,  and  that  for  sinners.  Heb.  viii.  6. 

3.  Consider,  that  the  Lord  calls  to  thee  to  receive  what- 
soever Christ  hath  done,  and  that  on  free  cost.  Rev.  xxii.  17. 


238  BIGHS  FROM  HELL. 

4.  Consider  that  thou  canst  not  honor  God  more,  than 
to  close  in  with  his  proffers,  of  grace,  mercy,  and  pardon  of 
sin,   Rom.  iv. 

I  shall  conclude  this  head,  then,  with  a  few  considerations 
of  encouragement. 

Consider  (for  I  would  fain  have  thee  come  in,  sinner)  that 
there  is  a  wa}^,  made  by  Jesus  Christ,  for  them  that  are  un- 
der the  curse  of  God,  to  come  to  this  comfortable  and  blessed 
state  of  Lazarus  I  was  speaking  of.  Eph.  ii. 

Consider  what  pains  Christ  Jesus  took  for  the  ransoming  of 
thy  soul  from  all  the  curses,  thunder-claps,  and  tempests  of  the 
law ;  from  all  the  intolerable  flames  of  hell ;  from  that  soul- 
sinking  appearance  of  thy  person  (on  the  left  hand)  before 
the  judgment-seat  of  Christ  Jesus;  from  everlasting  fellow- 
ship with  innumerable  companies  of  yelling,  and  soul-ama- 
zing devils. 

I  say,  consider  what  pains  the  Lord  Jesus  Christ  took  in 
bringing  in  redemption  for  sinners,  from  these  things,  in 
that  though  he  was  rich,  yet  he  became  poor,  that  thou, 
through  his  poverty,  might  be  made  rich.  2  Cor.  viii.  9. 
He  laid  aside  his  glory,  and  became  a  servant.  John  xvii. ; 
Phil.  ii.  He  left  the  company  of  angels,  and  encountered 
with  the  devil.  Luke  iv.;  Matt.  iv.  He  left  heaven's  ease 
for  a  time,  to  lie  upon  hard  mountains.  John  viii.  In  a 
word,  he  became  poorer  than  those  that  go  with  flail  and 
rake ;  yea,  than  the  very  birds  or  foxes ;  and  all  to  do  thee 
good. 

Besides,  consider  a  little  those  unspeakable  and  intolera- 
ble slightings  and  rejections,  and  the  manifold  abuses  that 
came  from  men  upon  him:  how  he  was  falsely  accused, 
being  a  sweet,  harmless,  and  undefiled  lamb ;  how  he  was 
undervalued,  so  that  a  murderer  was  counted  less  worthy  of 
condemnation  than  he.  Besides,  how  they  mock  him,  spit 
on  him,  beat  him  over  the  head  with  staves,  and  pluck  the 
hair  from  his  cheeks.     "I  gave  my  back  to  the  smiters/' 


WHAT  CHRIST  SUFFERED  FOR  SINNERS.  239 

saith  he,  "and  my  cheeks  to  them  that  plucked  ofi  the 
hair;  I  hid  not  my  face  from  shame  and  spitting/^  Think 
of  his  head  crowned  with  thorns,  his  hands  pierced  with 
nails,  and  his  side  with  a  spear!  together  with  how  they 
scourged  him,  and  so  miserably  misused  him,  that  they  had 
even  spent  him  in  a  great  measure  before  they  did  crucify 
him;  insomuch  that  there  was  another  fain  to  carry  his  cross. 

Again,  not  only  this,  but  lay  to  heart  a  little  what  he 
received  from  God  his  dear  Father,  though  he  was  his  dear 
and  tender  Son.  First,  in  that  he  did  deal  with  him  as  the 
greatest  sinner  and  rebel  in  the  world ;  for  he  laid  the  sins 
of  thousands,  and  ten  thousands,  and  thousands  of  thou- 
sands of  sinners  to  his  charge  (Isa.  liii.),  and  caused  him  to 
drink  the  terrible  cup  that  was  due  to  them  all;  and  not 
only  so,  but  did  delight  in  so  doing ;  for  "  it  pleased  the 
Lord  to  bruise  him.''  God  dealt  indeed  with  his  Son,  as 
Abraham  would  have  dealt  with  Isaac ;  ay,  and  more  terri- 
ble by  ten  thousand  parts;  for  he  did  not  only  tear  his  body 
like  a  lion,  but  made  his  soul  an  offering  for  sin.  And  this 
was  not  done  feignedly,  but  really;  for  justice  called  for  it, 
he  standing  in  the  room  of  sinners.  Witness  that  horrible 
and  unspeakable  agony  that  fell  on  him  suddenly  in  the 
garden,  as  if  all  the  vials  of  God's  unspeakable  scalding 
vengeance  had  been  cast  upon  him  all  at  once,  and  all  the 
devils  in  hell  had  broken  loose  from  thence  at  once  to 
destroy  him,  and  that  for  ever ;  insomuch  that  the  very 
pangs  of  death  seized  upon  him  in  the  same  hour.  For, 
saith  he.  My  soul  is  amazed  and  exceeding  sorrowful,  even 
unto  death.   Mark  xiv.  33,  34. 

Witness  also  that  strange  kind  of  sweat  that  trickled  down 
his  most  blessed  face,  where  it  is  said,  he  sweat,  as  it  were 
great  drops,  or  dodders,  of  blood,  trickling  down  to  the 
ground.  0  Lord  Jesus !  what  a  load  didst  thou  carry ! 
what  a  burden  didst  thou  bear  of  the  sins  of  the  world,  and 
the  wrath  of  God !    0  thou  didst  not  only  bleed  at  nose  and 


240  sians  from  hell. 

mouth,  with  the  pressure  that  lay  upon  thee,  but  thou  wast 
so  pressed,  so  loaden,  that  the  pure  blood  gushed  through 
the  flesh  and  skin,  and  so  ran  trickling  down  to  the  ground ! 
''And  his  sweat  was  as  it  were  great  drops  of  blood,'' 
trickling  or  "falling  down  to  the  ground/'  Luke  xxii.  44. 
Canst  thou  read  this,  0  thou  wicked  sinner,  and  yet  go  on 
in  sin  ?  Canst  thou  think  of  this,  and  defer  repentance  one 
hour  longer  ?  0  heart  of  flint,  yea,  harder  !  0  miserable 
wretch !  what  place  in  hell  will  be  hot  enough  for  thee,  to 
have  thy  soul  put  into,  if  thou  shalt  persist,  or  go  on  still,  to 
add  iniquity  to  iniquity  ? 

Besides,  his  soul  went  down  to  hell  (Psalm  xvi.  10; 
Acts  ii.  31),  and  his  body  to  the  bars  of  the  grave:  and  had 
hell,  death,  or  the  grave,  been  strong  enough  to  hold  him, 
then  he  had  suffered  the  vengeance  of  eternal  fire  to  all 
eternity.  But,  0  Blessed  Jesus !  how  didst  thou  discover 
thy  love  to  man  in  thy  thus  suffering !  And,  0  God  the 
Father !  how  didst  thou  also  declare  the  purity  and  exact- 
ness of  thy  justice,  in  that,  though  it  was  thine  only,  holy, 
innocent,  harmless,  and  undefiled  Son  Jesus,  that  did  take 
on  him  our  nature,  and  represent  our  persons,  answering  for 
our  sins,  instead  of  ourselves,  thou  didst  so  wonderfully  pour 
out  thy  wrath  upon  him,  to  the  making  of  him  cry  out, 
^'  My  God,  my  God,  why  hast  thou  forsaken  me  ?"  And, 
0  Lord  Jesus  !  what  a  glorious  conquest  hast  thou  made 
over  the  enemies  of  our  souls,  even  wrath,  sin,  death,  hell, 
and  devils,  in  that  thou  didst  wring  thyself  from  under  the 
power  of  them  all!  and  not  only  so,  but  hast  led  them 
captive  which  would  have  led  us  captive;  and  also  hast 
received  for  us  that  glorious  and  unspeakable  inheritance, 
that  "  eye  hath  not  seen,  nor  ear  heard,  neither  hath  it 
entered  into  the  heart  of  man"  to  conceive  :  and  also  hast 
given  us  some  discovery  thereof  through  thy  Spirit. 
And  now,  sinner,  together  with  this,  consider, 
Fourilily,  That  though  Jesus  Christ  hath  done  all  these 


DEVICES  OF  SATAN  TO  DESTROY  SINNERS.  241 

things  for  sinners,  yet  the  devils  make  it  their  whole  work, 
and  continual  study,  how  they  may  keep  thee  and  others 
from  enjoying  these  blessed  privileges  that  have  been  thus 
obtained  for  sinners  by  this  sweet  Jesus.  Satan  labors,  I 
say,  1.  To  keep  thee  ignorant  of  thy  state  by  nature.  2.  To 
harden  thy  heart  against  the  ways  of  God.  3.  To  inflame 
thy  heart  with  love  to  sin  and  the  ways  of  darkness.  And, 
4.  To  get  thee  to  continue  therein.  For  that  is  the  way,  he 
knows,  to  get  thee  to  be  a  partaker  with  him  of  flaming  hell- 
fire,  even  the  same  which  he  himself  is  fallen  into,  together 
with  the  rest  of  the  wicked  world  by  reason  of  sin.  Look  to 
it  therefore. 

Fiftlili/,  But  now,  in  the  next  place,  a  word  of  encourage- 
ment to  you  that  are  the  saints  of  the  Lord. 

1.  Consider,  what  a  happy  state  thou  art  in,  that  hast 
gotten  the  faith  of  the  Lord  Jesus  unto  thy  soul.  But  be 
sure  thou  have  it,  I  say,  how  safe,  how  sure,  how  happy 
art  thou  !  For  when  others  go  to  hell,  thou  must  go  to 
heaven )  when  others  go  to  the  devil,  thou  must  go  to  Grod ; 
when  others  go  to  prison,  thou  must  be  set  at  liberty,  at  ease, 
and  at  freedom ;  when  others  must  roar  for  sorrow  of  heart, 
then  thou  shalt  also  sing  for  the  joy  of  heart. 

2.  Consider,  thou  must  have  all  thy  well  spent  life  to 
follow  thee,  instead  of  all  thy  sins;  and  the  glorious  blessings 
of  the  gospel,  instead  of  the  dreadful  curses  and  condemna- 
tions of  the  law;  the  blessing  of  the  Father,  instead  of  a 
fiery  sentence  from  the  Judge. 

3.  Let  dissolution  come  when  it  will,  it  can  do  thee  no 
harm ;  for  it  will  be  but  only  a  passage  out  of  a  prison  into 
a  palace ;  out  of  a  sea  of  troubles,  into  an  haven  of  rest;  out 
of  a  crowd  of  enemies,  to  an  innumerable  company  of  true, 
loving,  and  faithful  friends;  out  of  shame,  reproach,  and 
contempt,  into  exceeding  great  and  eternal  glory.  For  death 
shall  not  hurt  thee  with  his  sting,  nor  bite  thee  with  his 
soul-murdering  teeth,  but  shall  be  a  welcome  guest  to  thee, 

21 


242  SIGHS  FROM  HELL. 

even  to  thy  soul,  in  that  it  is  sent  to  free  thee  from  thy 
troubles  which  thou  art  in,  whilst  here  in  this  world,  dwell- 
ing in  the  tabernacle  of  clay. 

4.  Consider,  however  it  goes  with  friends  and  relations, 
yet  it  will  go  well  with  thee.  Eccles.  viii.  12.  However  it 
goes  with  the  wicked,  yet  I  know,  mark,  yet  "  I  know  (saith 
he)  that  it  shall  go  well  with  them  that  fear  the  Lord,  that 
fear  before  him.'' 

And  therefore,  let  this,  in  the  first  place,  cause  thee  cheer- 
fully to  exercise  thy  patience  under  all  the  calamities,  crosses, 
troubles,  and  afflictions  that  may  come  upon  thee ;  and  by 
patient  continuance  in  well-doing,  to  commit  both  thyself, 
and  thine  afi'airs,  and  actions,  into  the  hands  of  God,  through 
Jesus  Christ,  as  to  a  faithful  Creator,  who  is  true  to  his 
word,  and  loveth  to  give  unto  thee  whatsoever  he  hath 
promised  to  thee. 

5.  And  therefore,  to  encourage  thee,  while  thou  art  here, 
with  comfort  to  hold  on,  for  all  thy  crosses  in  this  thy 
journey;  be  much  in  considering  the  place  that  thou  must 
go  into,  so  soon  as  dissolution  comes. 

It  must  be  into  heaven,  to  God  the  judge  of  all,  to  an  in- 
numerable company  of  angels,  to  the  spirits  of  just  men  made 
perfect,  to  the  general  assembly  and  church  of  the  first-born, 
whose  names  are  written  in  heaven,  and  to  Jesus  (to  the 
Redeemer)  who  is  the  Mediator  of  the  new  covenant,  and  to 
the  blood  of  sprinkling,  that  speaks  better  things  for  thee 
than  Abel's  did  for  Cain.   Heb.  xii.  22,  23,  24. 

Consider,  that  when  the  time  of  the  dead,  that  they  shall 
be  raised,  is  come,  then  shall  thy  body  be  raised  out  of  the 
grave  and  be  glorified,  and  be  made  like  to  Jesus  Christ. 
Phil.  iii.  21.     0  excellent  condition! 

When  Jesus  Christ  shall  sit  on  the  throne  of  his  glory, 
you  shall  also  sit  with  him,  even  when  he  shall  sit  on  the 
throne  of  his  glory.  0  will  not  this  be  glorious,  that 
when  thousands,  and  thousands  of  thousands,  shall  be  ar- 


ENCOURAGEMENT  FOR  THE  GODLY.  243 

raigned  before  the  judgment-seat  of  Christ,  then  for  them 
to  sit  with  him  upon  the  throne,  together  with  him  to  pass 
the  sentence  upon  the  ungodly?  1  Cor.  vi.  2,  3,  Will  it 
not  be  glorious  to  enjoy  those  things  that  eye  hath  not  seen, 
nor  ear  heard,  neither  hath  entered  into  the  heart  of  man  to 
conceive  ? 

Will  it  not  be  glorious  to  have  this  sentence,  "  Come  ye, 
blessed  of  my  Father,  inherit  the  kingdom  prepared  for  you 
before  the  foundation  of  the  world  ?''  Will  it  not  be  glori- 
ous to  enter  then,  with  the  angels  and  saints,  into  that  glori- 
ous kingdom?  Will  it  not  be  glorious  for  thee  to  be  in 
glory  with  them,  while  others  are  in  unutterable  torments  ? 
O  then !  how  will  it  comfort  thee  to  see  thou  hast  not  lost 
that  glory;  to  think  that  the  devil  hath  not  got  thy  soul, 
that  thy  soul  should  be  saved,  and  that  not  from  a  little, 
but  a  great,  exceeding  danger;  not  with  a  little,  but  a  great 
salvation.  O!  therefore,  let  the  saints  be  joyful  in  glory; 
let  them  triumph  over  all  their  enemies.  Let  them  begin 
to  sing  heaven  upon  earth,  triumph  before  they  come  to 
glory,  even  when  they  are  in  the  midst  of  their  enemies :  for 
this  honor  shall  all  his  saints  have.  Psalm  cxlix.  6-9. 


CHAPTER  XII. 


Arractam  saith  unto  him,  They  have  Moses  and  the  peophexs;  ijet  them  heas 
THEM. — Verse  29. 


In  the  verses  foregoing  you  see  there  is  a  discovery  of  the 
lamentable  state  of  the  poor  soul  that  dies  out  of  Christ,  and 
the  special  favor  of  Grod;  and  also,  how  little  the  glorious 
God  of  heaven  doth  regard,  and  take  notice  of  their  most 
miserable  condition. 
.    Now,  in  this  verse,  he  doth  magnify  the  words  which 


244  SIGHS  FROM  HELL. 

were  spoken  to  the  people  by  the  prophets  and  apostles, 
*^They  have  Moses  and  the  prophets;  let  them  hear  them.'' 
As  if  he  should  say,  Thou  askest  me  that  I  should  send 
Lazarus  back  again  into  the  world,  to  preach  to  them  that 
live  there,  that  they  might  escape  that  doleful  place  that 
thou  art  in !  What  needs  that  ?  Have  they  not  Moses  and 
the  prophets  ?  Have  they  not  had  my  ministers  and  ser- 
vants sent  unto  them,  and  coming  as  from  me?  I  sent 
Enoch  and  Noah,  Moses  and  Samuel ;  I  sent  David,  Isaiah, 
Jeremiah,  Ezekiel,  Daniel,  Hosea,  and  the  rest  of  the  pro- 
phets, together  with  Peter,  Paul,  John,  Matthew,  James, 
Jude,  with  the  rest;  "let  them  hear  them."  What  they 
have  spoken  by  divine  inspiration  I  will  own,  whether  it  be 
for  the  damnation  of  those  that  reject,  or  the  saving  of  them 
that  receive  their  doctrine.  And,  therefore,  what  need  have 
they  that  one  should  be  sent  unto  them  in  another  way  ? 
"They  have  Moses  and  the  prophets;  let  them  hear  them;" 
let  them  receive  their  word,  and  close  in  with  the  doctrine 
declared  by  them.  The  things  that  I  shall  observe,  from 
hence,  are  these : 

1.  That  the  scriptures,  sjpohen  hy  the  holy  men  of  God,  are 
a  sufficient  rule  to  instruct  to  salvation,  them  that  do  assur- 
edly helieve  and  close  in  with  what  they  hold  forth.  "  They 
have  Moses  and  the  prophets ;  let  them  hear  them."  That 
is,  If  they  would  escape  that  doleful  place,  and  be  saved, 
indeed,  from  the  intolerable  pains  of  hell-fire,  as  they  desire, 
they  have  that  which  is  sufficient  to  counsel  them :  "  They 
have  Moses  and  the  prophets;"  let  them  be  instructed  by 
them,  "let  them  hear  them."  "For  all  scripture  is  given 
by  inspiration  of  God,  and  is  profitable  for  doctrine,  for  re- 
proof, for  correction,  for  instruction  in  righteousness."  Why  ? 
"  That  the  man  of  God  may  be  perfect,  throughly  furnished 
to  all  good  works."  2  Tim.  iii.  16,  17. 

Do  but  mark  these  words,  All  scripture  is  profitable. 
All ;  take  it  where  you  will,  and  what  place  you  will :  all  is 


ALL  SCRIPTURE  PROFITABLE.  245 

profitable.  For  what?  ^^That  the  man  of  God/'  or  he 
that  is  bound  for  heaven,  should  instruct  others  in  their 
progress  thither. 

It  is  profitable  to  insti*uct  him,  in  case  he  be  ignorant;  to 
reprove  him,  in  case  he  transgress;  to  correct  him,  if  he 
hath  need  of  it ;  to  confirm  him,  if  he  be  wavering.  It  i-s 
profitable  for  doctrine ;  and  all  this  in  a  very  righteous  way, 
that  the  poor  soul  may  not  only  be  helped,  but  thoroughly 
furnished,  not  only  to  some,  but  to  all  good  works.  And 
when  Paul  would  counsel  Timothy  to  stick  close  to  the 
things  that  are  sound  and  sure,  presently  he  puts  him  upon 
the  scripture,  saying,  '^Thou  hast,  from  a  child,  known  the 
holy  scriptures,  which  are  able  to  make  thee  wise  unto  sal- 
vation, through  faith  which  is  in  Christ  Jesus.''  The  scrip- 
tures hold  forth  God's  mind  and  will,  his  love  and  mercy 
towards  man,  and  also  the  creature's  carriage  towards  him, 
from  first  to  last ;  so,  if  thou  wouldst  know  the  love  of  God 
in  Christ  to  sinners,  then,  "  Search  the  scriptures,  for  they 
are  they  that  testify  of  him." 

AYouldst  thou  know  what  thou  art,  and  what  is  in  thine 
heart  ?  then  search  the  scriptures,  and  see  what  is  written 
in  them.  Rom.  iii.  9-18;  i.  29-31;  Jer.  xvii.  9;  Gen.  vi. 
5;  viii.  21;  Eph.  iv.  18,  with  many  others.  The  scrip- 
tures, I  say,  are  able  to  give  a  man  perfect  instruction  into 
any  of  the  things  of  God,  necessary  to  faith  and  godliness, 
if  he  hath  but  an  honest  heart,  seriously  to  weigh  and  pon- 
der the  several  things  contained  in  them.  As  to  instance, 
in  things  more  particular,  for  the  further  clearing  up  of  this: 
And  first,  if  we  come  to  the  creation  of  the  world, — Wouldst 
thou  know  somewhat  concerning  that?  Then  read  Gen.  i. 
and  ii.,  and  compare  them  with  Psalm  xxxiii.  6;  also  Isa. 
Ixvi.  2;  Prov.  viii.  towards  the  end. 

Wouldst  thou  know  whether  he  made  them  of  something 
or  nothing?     Read  Heb.  xi.  3. 

21* 


246  SIGHS  FROM  HELL. 

Wouldst  thou  know  whether  he  put  forth  any  labour  in 
making  them,  as  we  do  in  making  things?  Read  Psalm 
xxxiii.  6. 

If  thou  wouldst  know  whether  man  was  made  by  God  cor- 
rupt or  upright,  read  Eccles.  vii.  29;  G-en.  i.  10,  18,  25,  31. 

Wouldst  thou  know  whither  God  did  place  man  after  he 
had  made  him?     Read  Gen.  ii.  15. 

Wouldst  thou  know  whether  that  man  did  live  there  all 
his  time  or  not?    Then  read  Gen.  iii.  23,  24. 

If  thou  wouldst  know  whether  man  be  still  in  that  state, 
by  nature,  that  God  did  place  him  in,  then  read  Eccles.  vii. 
29,  and  compare  it  with  Rom.  v.  16;  Eph.  ii.  1,  2,  3. 
"  God  made  man  upright,  but  he  hath  sought  out  many  in- 
ventions." 

If  thou  wouldst  know  whether  man  was  first  beguiled,  or 
the  woman  that  God  made  an  helpmate  for  him,  read  Gen. 
iii.  6,  and  compare  it  with  1  Tim.  ii.  14. 

Wouldst  thou  know  whether  God  looked  upon  Adam's 
eating  of  the  forbidden  tree,  to  be  sin  or  no?  Read  Rom. 
V.  12-15,  and  compare  it  with  Gen.  iii.  17. 

Wouldst  thou  know  whether  it  was  the  devil  who  be- 
guiled them,  or  whether  it  was  a  natural  serpent,  such  as  do 
haunt  the  desolate  places  ?  Read  Gen.  iii.  1,  with  Rev.  xx. 
12  3 

i,  ^,  o. 

Wouldst  thou  know  whether  that  sin  be  imputed  to  us? 
Read  Rom.  v.  12-15,  and  compare  it  with  Eph.  ii.  3. 

Wouldst  thou  know  whether  the  man  was  cursed  for  his 
sin?     Read  Gal.  iii.  10;  Rom.  v.  15. 

Wouldst  thou  know  whether  the  curse  did  fall  on  man,  or 
on  the  whole  creation  with  him  ?  Compare  Gen.  iii.  17, 
with  Rom.  viii.  20,  21,  22. 

Wouldst  thou  know  whether  a  man  be  defiled  in  every 
part  of  him  by  the  sin  he  hath  committed  ?  Then  read 
Isa.  i.  6. 

Wouldst  thou  know  man's  inclination  so  soon  as  he  is 


USE  OF  THE   SCRIPTURES.  247 

born?  Read  Psalm.  Iviii.  3,  "The  wicked  are  estranged 
from  the  womb;  they  go  astray  as  soon  as  they  be  born." 

Wouldst  thou  know  whether  man,  once  fallen  from  Grod 
by  transgression,  can  recover  himself,  by  all  he  can  do? 
Then  read  Rom.  iii.  20,  23. 

Wouldst  thou  know  whether  it  be  the  desire  of  the  heart 
of  man,  by  nature,  to  follow  God  in  his  own  way,  or  no  ? 
Compare  Gen.  vi.  5;  viii.  21,  with  Hos.  xi.  7. 

Wouldst  thou  know  how  God's  heart  stood  affected  to- 
wards man,  before  the  world  began  ?  Compare  Eph.  i.  4, 
with  2  Tim.  i.  9. 

Wouldst  thou  know  whether  sin  were  sufficient  to  draw 
God's  love  from  his  creatures  ?  Compare  Jer.  iii.  7 ;  Micah 
vii.  18,  with  Rom.  v.  6,  7,  8. 

Wouldst  thou  know  whether  God's  love  did  still  abide 
towards  his  creatures,  for  any  thing  they  could  do  to  make 
him  amends?     Then  read  Deut.  xi.  5-8. 

Wouldst  thou  know  how  God  could  still  love  his  creatures, 
and  do  his  justice  no  wrong?  Read  Rom.  iii.  24-26, 
"  Being  justified  freely  by  his  grace,  through  the  redemption 
that  is  in  Christ  Jesus ;  whom  God  hath  set  forth  to  be  a 
propitiation  for  sin,  through  faith  in  his  blood ;  to  declare 
his  righteousness  for  the  remission  of  sins  that  are  past, 
through  the  forbearance  of  God.  To  declare,  I  say,  at  this 
time  his  righteousness,  that  he  might  be  just,  and  the  justi- 
fier  of  him  which  believeth  in  Jesus."  That  is,  God  having 
his  justice  satisfied  in  the  blood,  and  righteousness,  and 
death  of  his  own  Son  Jesus  Christ  for  the  sins  of  poor 
sinners,  he  can  now  save  them  that  come  to  him,  though 
ever  so  great  sinners,  and  do  his  justice  no  wrong;  because 
it  hath  had  a  full  and  complete  satisfaction  given  it  by  that 
blood.  1  John  ii.  2. 

Wouldst  thou  know  who  he  was,  and  what  he  was,  that 
did  out  of  his  love  die  for  sinners  ?  Then  compare  John  iii. 
16,  17;  Rom.  v.  8;  with  Isa.  ix.  6. 


248  SIGHS  FROM  HELL. 

"Wouldst  thou  know  whether  this  Saviour  had  a  body  of 
flesh  and  bones,  before  the  world  was,  or  took  it  from  the 
Virgin  Mary?     Then  read  Gral.  iv.  4. 

Wouldst  thou  know  whether  he  did  in  that,  body  bear  all 
our  sins,  and  where  ?  Then  read  1  Pet.  ii.  24.  ''Who  bare 
our  sins  in  his  own  body  on  the  tree." 

Wouldst  thou  know  whether  he  did  rise  again  after  he 
was  crucified,  with  the  very  same  body  ?  Then  read  Luke 
xxiv.  38-41. 

Wouldst  thou  know  whether  he  did  eat  or  drink  with  his 
disciples  after  he  rose  out  of  the  grave  ?  Then  read  Luke 
xxiv.  42,  and  Acts  x.  41. 

If  thou  wouldst  be  persuaded  of  the  truth  of  this,  that  that 
very  body  is  now  above  the  clouds  and  stars,  read  Acts  i. 
9-11,  and  Luke  xxiv.  50,  to  the  end. 

If  thou  wouldst  know  that  the  Quakers  hold  an  error,  that 
say  the  body  of  Christ  is  within  them,  consider  the  same 
scripture. 

Wouldst  thou  know  what  that  Christ  that  died  for  sinners 
is  doing  in  that  place  whither  he  is  gone?  Then  read 
Heb.  vii.  24. 

Wouldst  thou  know  who  shall  have  life  by  him  ?  Read 
1  Tim.  i.  14,  15,  and  Rom.  v.  6-8,  which  say,  Christ  died 
for  sinners — for  the  ungodly. 

Wouldst  thou  know  whether  they  that  live  and  die  in 
their  sins,  shall  go  to  heaven  or  not  ?  Then  read  1  Cor.  vi. 
10;  Rev.  xxi.  8,  27,  which  saith,  they  "shall  have  their 
part  in  the  lake  which  burneth  with  fire  and  brimstone.''   • 

Wouldst  thou  know  whether  men's  obedience  will  obtain 
that  Christ  should  die  for  them,  or  save  them  ?  Then  read 
Mark  ii.  17;  Rom.  v.  7. 

Wouldst  thou  know  whether  righteousness,  justification, 
and  sanctification,  do  come  through  the  virtue  of  Christ's 
blood  ?     Compare  Rom.  v.  9,  with  Heb.  xiii.  12. 

Wouldst  thou  know  whether  a  natural  man  abstains  from 


USE  OP  THE   SCRIPTURES.  249 

the  outward  acts  of  sin  against  the  law,  merely  by  a  prin- 
ciple of  nature  ?  Then  compare  well  Rom.  ii.  14,  with 
Philip,  iii.  6. 

Wouldst  thou  know  whether  a  man  by  nature  may  know 
something  of  the  invisible  things  of  God  ?  Compare  seriously 
Kom.  i.  20,  21,  with  Rom.  ii.  14,  15. 

Wouldst  thou  know  how  far  a  man  may  go  in  a  profession 
of  the  gospel,  and  yet  fall  away  ?  Then  read  Heb.  vi.  4-6. 
They  may  taste  the  good  word  of  God,  and  the  powers  of 
the  world  to  come ;  they  may  taste  the  heavenly  gift,  and 
be  partakers  of  the  Holy  Ghost,  and  yet  so  fall  as  never  to 
be  recovered,  or  renewed  again  unto  repentance.  See  also 
Luke  xiii. 

Wouldst  thou  know  how  hard  it  is  to  go  to  heaven  ?  Read 
Matt.  vii.  13,  14;  Luke  xiii.  24. 

Wouldst  thou  know  whether  a  man  by  nature  be  a 
friend  to  God,  or  an  enemy?  Then  read  Rom.  v.  11; 
Col.  i.  21. 

Wouldst  thou  know  what,  or  who  they  are  that  shall  go 
to  heaven  ?  Then  read  John  iii.  3,  5,  7,  and  2  Cor.  v.  7. 
Also,  wouldst  thou  know  what  a  sad  thing  it  is  for  any  to 
turn  their  backs  upon  the  gospel  of  Jesus  Christ  ?  Then 
read  Heb.  x.  28,  29,  and  Mark  xvi.  16. 

Wouldst  thou  know  what  is  the  wages  of  sin  ?  Then  read 
Rom.  vi.  23. 

Wouldst  thou  know  whither  those  do  go,  that  die  uncon- 
verted to  the  faith  of  Christ  ?  Then  read  Psal.  ix  17,  and 
Isa.  xiv.  9. 

Reader,  here  might  I  spend  many  sheets  of  paper,  yea,  I 
might  upon  this  subject  write  a  very  great  book;  but  I  shall 
now  forbear,  desiring  thee  to  be  very  conversant  in  the 
scriptures;  for  they  are  they  that  will  testify  of  Jesus  Christ. 
John  V.  89.  The  Bereans  were  counted  noble  upon  this 
account :    ^^  These  were  more  noble  than  those  in  Thessa- 


250  SIGHS  FROM  HELL. 

lonica,  in  that  they  received  the  word  with  all  readiness  of 
mind,  and  searched  the  scriptures  daily/'  Acts  xvii.  11. 

But  here  let  me  give  thee  one  caution,  that  is,  have  a  care 
that  thou  do  not  satisfy  thyself  with  a  bare  search  of  them, 
without  a  real  application  of  him  whom  they  testify  of  to 
thy  soul;  lest  instead  of  faring  better  for  thy  doing  this 
work,  thou  dost  fare  a  great  deal  worse,  and  thy  condemna- 
tion be  very  much  heightened ;  in  that  though  thou  didst 
read  so  often  the  sad  state  of  those  that  die  in  sin,  and  the 
glorious  state  of  them  that  close  in  with  Christ,  yet  thou 
thyself  shouldst  be  such  a  fool  as  to  lose  Jesus  Christ,  not- 
withstanding thy  hearing  and  reading  so  plentifully  of  him. 
"  They  have  Moses  and  the  prophets ;  let  them  hear 
them."  As  if  he  should  say.  What  need  have  they  that  one 
should  be  sent  to  them  from  the  dead  ?  Have  they  not 
Moses  and  the  prophets  ?  Hath  not  Moses  told  them  the 
danger  of  living  in  sin?  Deut.  xxvii.  15-26;  xxviii.  15-21, 
&c.  in  the  end  of  the  chapter;  also  xxix.  18-22.  Hath  he 
not  there  told  them,  what  a  sad  state  those  persons  are  in, 
that  deceive  themselves  with  the  deceit  of  their  hearts,  say- 
ing, they  shall  have  peace  though  they  follow  their  sins,  in 
these  words  :  '^  And  when  he  heareth  the  words  of  this  curse, 
and  blesseth  himself  in  his  heart,  saying,  I  shall  have  peace 
though  I  walk,  or  go  on  in  the  imagination  of  mine  heart, 
to  add  drunkenness  to  thirst:  The  Lord  will  not  spare  him; 
but  then  the  anger  of  the  Lord  and  his  jealousy  shall  smoke 
against  that  man,  and  all  the  curses  that  are  written  in  this 
book  shall  lie  upon  him,  and  the  Lord  shall  blot  out  his 
name  from  under  heaven.'' 

Again,  Did  not  Moses  write  of  the  Saviour  that  was  to 
come  afterwards  into  the  world?  Deut.  xviii.  18.  Nay, 
have  not  all  the  prophets,  from  Samuel,  with  all  those  that 
follow  after,  prophesied,  and  foretold  these*  things  ?  There- 
fore what  need  have  they  that  God  should  work  a  miracle, 


GOD  HONORS  THE  SCRIPTURES.  251 

to  send  one  from  the  dead  unto  them?  "They  have  Moses 
and  the  prophets;  let  them  hear  them." 

2.  From  whence  observe  again,  that  God  doth  honor  the 
writings  of  Moses  and  the  prophets  as  much,  nay  more,  than 
if  one  should  rise  from  the  dead.  What !  "  seek  for  the 
living  to  the  dead?  Should  not  a  people  seek  unto  their 
God  ?  To  the  law,  and  to  the  testimony,  (saith  God) :  if 
they  speak  not  according  to  this  word,  it  is  because  there 
is  no  light  in  them."  Isa.  viii.  19,  20.  And  let  me  tell 
you  plainly,  I  do  believe  that  the  devil  knows  this  full 
well,  which  makes  him  labor  to  beget  in  the  hearts  of  his 
disciples  and  followers,  light  thoughts  of  the  scriptures; 
and  doth  persuade  them,  that  even  a  motion  from  their  own 
beguiled  conscience,  or  from  his  own  wicked  spirit,  is  to  be 
observed  and  obeyed  before  them.  "When  the  very  apostle 
of  Jesus  Christ,  though  he  heard  a  voice  from  the  excellent 
glory,  saying,  "This  is  my  beloved  Son,  hear  him;"  yet  in 
writing  to  the  churches,  even  he  commends  the  writings  of 
the  prophets  before  it,  saying,  "  We  have  also  a  more  sure 
word  of  prophecy ;  whereunto  ye  do  well  that  ye  take  heed :" 
2  Pet.  i.  17-19.  Now  if  thou  doubtest  whether  in  that 
place  he  meant  the  scriptures,  the  words  of  the  prophets,  or 
no;  read  but  the  next  verse,  where  he  addeth  for  a  certain 
confirmation  thereof  these  words:  "Knowing  this  first,  that 
there  is  no  prophecy  of  the  scriptures,  of  any  private  inter- 
pretation :  for  the  prophecy  came  not  in  old  time  by  the  will 
of  man;  but  holy  men  of  God  spake  as  they  were  moved  by 
the  Holy  Ghost." 

And  therefore  what  a  sad  thing  is  it  for  those  that  go 
about  to  disown  the  scriptures !  I  tell  you,  however  they 
may  slight  them  now,  yet  when  they  come  into  hell,  they 
will  see  their  folly.  "  They  have  Moses  and  the  prophets ; 
let  them  hear  them." 

Further,  Who  are  they  that  are  so  tossed  to  and  fro,  with 
the  several  winds  of  doctrine  that  have  been  broached  ia 


252  SIGHS  FROM  HELL. 

these  days,  but  such  for  the  most  part,  as  have  had  a  light 
esteem  of  the  scriptures  ?  For  the  ground  of  error  is  (as 
Christ  saith)  because  they  know  not  them.  Mark  xii.  24. 
And  indeed,  it  is  just  with  God  to  give  them  over  (to  follow 
their  own  dark,  blinded  consciences ;  to  be  led  into  errors, 
that  they  might  be  damned  in  hell)  who  do  not  believe  that 
the  things  contained  in  the  scripture  are  the  truth,  that 
they  might  be  saved  and  go  to  heaven.  I  cannot  well  tell 
how  to  have  done  speaking  for,  and  on  the  scriptures'  side; 
only  this  I  consider, — A  word  is  enough  to  the  wise.  And 
therefore  I  shall  commit  these  things  into  the  hands  of  them 
that  are  of  God.  And  as  for  the  rest,  I  shall  say  to  them, 
rather  than  God  will  save  them  from  hell  with  the  breach 
of  his  holy  word,  if  they  had  a  thousand  souls  a-piece,  God 
would  destroy  them  all.  "For  the  scripture  cannot  be 
broken.'^  John  x.  35. 


CHAPTER   XIII. 


And  he  said,  Nat,  fathzr  Abraham  :  but  if  oxe  wext  unto  them  feom  the  dead, 
THET  WILL  REPENT.— Verse  30. 


The  verse  before,  you  know,  as  I  told  you,  it  was  part  of 
an  answer  to  such  as  lose  their  souls;  so  it  is  a  vindication 
of  the  scriptures  of  Moses  and  the  prophets:  "They  have 
Moses  and  the  prophets;  let  them  hear  them." 

Now  this  verse  is  an  answer  to  what  was  said  in  the  for- 
mer, and  such  an  one  as  hath  in  it  a  rejection  of  the  former 
answer.  "Nay,  father  Abraham,"  nay,  saith  he,  do  not 
say  so;  do  not  put  them  off  with  this;  send  one  from  the 
dead,  and  then  there  will  be  some  hopes.  It  is  true,  thou 
speakest  of  the  scripture,  of  Moses  and  the  prophets,  and 
sayest,  "Let  them  hear  them;"  but  these  things  are  not  so 


HOW  MEN  SLIGHT  THE  SCRIPTURES.  253 

well  as  I  could  wish :  I  had  rather  thou  would  send  one 
from  the  dead.  In  these  words  therefore,  ^'Nay,  father 
Abraham/'  there  is  a  repulse  given :  Nay,  let  it  not  be  so. 
Nay,  I  do  not  like  that  answer.  Hear  Moses  and  the  pro- 
phets? nay.  The  same  expression  is  used  by  Christ,  Luke 
xiii.  4,  5 :  Think  you  that  they  upon  whom  the  tower  of 
Siloam  fell,  were  sinners  above  others?  ''I  tell  you  nay: 
but  except  ye  repent,  ye  shall  all  likewise  perish.^'  So  here, 
^^Nay,  father  Abraham."  By  this  word.  ^^Nay,"  therefore, 
is  signified  a  rejecting  the  first  answer. 

Now  observe,  I  pray  you,  the  reason  why  he  says,  Nay, 
is,  because  God  doth  put  over  all  those  that  would  be  saved, 
to  observe  and  receive  the  truth  contained  in  the  scriptures, 
and  believe  that, — to  have  a  high  esteem  of  them,  and  to 
love  and  search  them;  as  Christ  saith,  "Search  the  scrip- 
tures,— for  they  are  they  which  testify  of  me.'' John  v.  39. 
But  the  damned  say.  Nay.  As  if  he  had  said,  'This  is  the 
thing :  to  be  short,  my  brethren  are  unbelievers,  and  do  not 
regard  the  word  of  Grod.  I  know  it  by  myself :  for  when  I 
was  in  the  world,  it  was  so  with  me.  Many  a  good  sermon 
did  I  hear;  many  a  time  was  I  admonished,  desired,  en- 
treated, beseeched,  threatened,  forewarned,  of  what  I  now 
suff"er;  but,  alas!  I  was  ignorant,  self-conceited,  surly,  ob- 
stinate, and  rebellious.  Many  a  time  the  preachers  told  me, 
hell  would  be  my  portion ;  the  devil  would  wreak  his  malice 
on  me;  God  would  pour  on  me  his  sore  displeasure;  but  he 
had  as  good  have  preached  to  the  stock,  to  the  post,  to  the 
stones  I  trod  on ;  his  words  rang  in  my  ears,  but  I  kept 
them  from  my  heart.  I  remember  he  alleged  many  a  scrip- 
ture; but  those  I  valued  not.  The  scriptures,  thought  I, 
what  are  they?  A  dead  letter,  a  little  ink  and  paper,  of 
three  or  four  shillings  price.  Alas !  What  is  the  scripture  ? 
Give  me  a  ballad,  a  news-book,  George  on  Horseback,  or 
Bevis  of  Southampton.  Give  me  some  book  that  teaches 
curious  arts,  that  tells  of  old  fables;  but  for  the  holy  scrip- 

22 


254  SIGHS  FROM  HELL. 

tures  I  care  not.  And  as  it  was  with  me  then,  so  it  is  with 
my  brethren  now.  "We  were  all  in  one  spirit;  loved  all  the 
same  sins;  slighted  all  the  same  counsels,  promises,  encou- 
ragements, and  thrcatenings  of  the  scriptures.  And  they 
are  still,  as  I  left  them;  still  in  unbelief,  still  provoking 
God,  and  rejecting  good  counsel;  so  hardened  in  their  ways, 
so  bent  to  follow  sin,  that  let  the  scriptures  be  showed  to 
them  daily,  let  the  messengers  of  Christ  preach  till  their 
hearts  ache ; — till  they  fall  down  dead  with  preaching — they 
will  rather  trample  it  under  foot,  and,  swine-like,  rend  them, 
than  close  in  with  those  gentle  and  blessed  proffers  of  the 
gospel.  ^^Nay,  father  Abraham:  but  if  one  should  rise 
from  the  dead,  they  would  repent."  Though  they  have 
Moses  and  the  prophets  (the  scriptures)  they  will  not  re- 
pent and  close  in  with  Jesus  Christ,  although  the  scriptures 
do  witness  against  them.  If,  therefore,  there  be  any  good 
done  to  them,  they  must  have  it  another  way.  I  think, 
saith  he,  it  would  work  much  on  them,  if  one  should  rise 
from  the  dead.' 

And  this  truth  indeed  is  so  evident,  that  ungo'dly  men 
have  a  light  esteem  of  the  scriptures,  that  it  needs  not  many 
strong  arguments  to  prove  it;  being  so  evidently  manifested 
by  their  every  day's  practice,  both  in  words  and  actions, 
almost  in  all  things  they  say  and  do.  Yet,  for  the  satisfac- 
tion of  the  reader,  I  shall  show  you,  by  a  scripture  or  two 
(though  I  might  show  many)  that  this  was,  and  is,  true, 
with  the  generality  of  the  world.  See  the  words  of  Nehe- 
miah,  in  his  9th  chapter,  concerning  the  children  of  Israel, 
who,  though  the  Lord  offered  them  mercy  upon  mercy,  as  it 
is  from  verse  19  to  verse  25;  yet  verse  26,  saith  he,  "Ne- 
vertheless, they  were  disobedient  (for  all  thy  goodness  to- 
wards them),  and  rebelled  against  thee,  (but  how?)  and 
cast  thy  law  behind  their  back,  and  slew  the  prophets, 
which  testified  against  them  to  turn  them  to  thee;  and  they 
wrought   great   provocations."      Observe,    1.  They   sinned 


HOW  MEN  SLIGHT  THE  SCRIPTURES.  255 

against  mercy.  And  then,  2.  They  slighted  the  law,  or 
word  of  God.  3.  They  slew  the  prophets  that  declared  it 
unto  them.  4.  The  Lord  counts  it  a  great  provocation.  See 
Heb.  iii.  10-19.  And  see  Zech.  vii.  11,  12,  ^'  But  they 
refused  to  hearken"  (saith  he  there  to  the  wicked),  '^  and 
pulled  away  the  shoulder,  and  stopped  their  ears,  that  they 
should  not  hear  (the  law).  Yea,  they  made  their  hearts 
hard  as  an  adamant  stone,  lest  they  should  hear  the  law, 
and  the  words  which  the  Lord  of  hosts  sent  unto  them,  by 
his  Spirit,  in  the  former  prophets.  Mark,  I  pray  you,  here 
is  also,  1.  A  refusing  to  hearken  to  the  words  of  the  pro- 
phets. 2.  That  they  might  so  do,  they  stopped  their  ears. 
3.  If  any  thing  was  to  be  done,  they  pulled  away  their 
shoulder.  4.  To  effect  this,  they  labor  to  make  their  hearts 
as  an  adamant  stone.  5.  And  all  this,  lest  they  should  hear 
and  close  in  with  Jesus,  and  live,  and  be  delivered  from  the 
wrath  to  come.  All  which  things  do  hold  out  an  unwilling- 
ness to  submit  to  the  words  of  God,  and  so  embrace  Jesus 
Christ,  who  is  testified  of  by  them.  Many  other  scriptures 
I  might  bring  in  for  confirmation  of  the  thing;  as  that  in 
Amos  vii.  12, 13;  also  1  Sam.  ii.  24,  25;  2  Chron.  xxv.  15, 
16;  Jer.  vii.  23,27;  xvi.  12.  Read  also,  seriously,  that 
saying  in  2  Chron.  xxxvi.  15,  where  he  saith,  '^And  the 
Lord  God  of  their  fathers  sent  to  them,  by  his  messengers 
rising  up  betimes — because  he  had  compassion  on  his  peo- 
ple, and  on  his  dwelling-place.''  And  did  they  make  them 
welcome?  No;  ^'But  they  mocked  the  messenger  of  God, 
and  despised  his  words."  And  was  that  all  ?  No ;  They 
^^ misused  the  prophets.''  How  long?  ''Until  the  wrath 
of  the  Lord  rose  against  them,  till  there  was  no  remedy." 
See  also  Jer.  xxix.  19;  xxv.  3-7;  Luke  xi.  49. 

And  besides,  the  conversation  of  almost  all  men  doth 
bear  witness  to  the  same,  both  religious  and  profane  persons, 
in  that  they  daily  neglect,  reject,  and  turn  their  backs  upon 
the  plain  testimony  of  the  scriptures. 


256  8IGHS  FROM  HELL. 

As,  for  example.  Take  the  threatenings  laid  down  in 
holy  writ,  and  how  are  they  disregarded  ? 

1.  There  are  but  a  few  places  in  the  Bible  but  there  are 
threatenings  against  one  sinner  or  other;  against  drunkards, 
swearers,  liars,  proud  persons,  strumpets,  whoremongers, 
covetous,  railers,  extortioners,  thieves,  lazy  persons;  in  a 
word,  all  manner  of  sins  are  reproved;  and  without  faith 
in  the  Lord  Jesus,  there  is  a  sore  punishment  to  be  exe- 
cuted on  the  committers  of  them;  and  all  this  made  men- 
tion of  in  the  scriptures. 

But  for  all  this,  how  thick,  and  by  heaps,  do  these 
wretches  walk  up  and  down  our  streets !  Do  but  go  into  the 
alehouse,  and  you  shall  see  almost  every  room  besprinkled 
with  them;  so  foaming  out  their  own  shame,  that  it  is 
enough  to  make  the  heart  of  a  saint  to  tremble;  insomuch 
that  they  would  not  be  bound  to  have  society  with  them  any 
long  while,  for  all  the  world.  For  as  the  ways  of  the  godly 
are  not  liked  by  the  wicked,  even  so  the  ways  of  the  wicked 
are  "an  abomination  to  the  just."  Prov.  xxix.  27;  Psalm 
cxx.  5,  6. 

2.  The  scriptures  say,  "Cursed  is  the  man  that  trusteth 
in  man,  and  maketh  flesh  his  arm,  and  whose  heart  depart- 
eth  from  the  Lord.''  Jer.  xvii.  5. 

And  yet,  how  many  poor  souls  are  there  in  the  world, 
that  stand  in  so  much  awe  and  dread  of  men,  and  do  so 
highly  esteem  their  favor,  that  with  their  favor,  they  will 
rather  venture  their  souls  in  the  hands  of  the  devil,  than 
they  will  fly  to  Jesus  Christ  for  the  salvation  of  their  souls ! 
Nay,  though  they  be  convinced,  in  their  souls,  that  the  way 
is  the  way  of  God,  yet,  how  do  they  labor  to  stifle  convic- 
tion, and  turn  their  ears  away  from  the  truth;  and  all  be- 
cause they  will  not  lose  the  favor  of  an  opposing  neighbor  ? 
*  0 !  I  dare  not  for  my  master,  my  brother,  my  landlord ; 
I  shall  lose  his  favor,  his  house  of  work,  and  so  decay  my 
calling.'     '0!'  saith  another,  ^I  would  willingly  go  in  this 


WHAT  THE  SCRIPTURES  SAY.  257 

way,  but  for  my  father ;  he  chides,  and  tells  me  he  will  not 
stand  my  friend,  when  I  come  to  want;  I  shall  never  enjoy 
a  pennyworth  of  his  goods  3  he  will  disinherit  me/  ^  And  I 
not,'  saith  another,  '  for  my  husband ;  he  will  be  a-railing, 
and  tells  me  he  will  turn  me  out  of  doors,  he  will  beat  me, 
and  cut  off  my  legs/  But  I  tell  you,  if  any  of  these,  or  any 
other  things,  be  so  prevalent  with  thee  now,  as  to  keep  thee 
from  seeking  after  Christ  in  his  ways,  they  will  also  be  so 
prevalent  with  God  against  thee,  as  to  make  him  cast  off  thy 
soul;  because  thou  didst  rather  trust  man  than  God,  and 
delight  in  the  embracing  of  man  rather  than  in  the  favor  of 
the  Lord. 

3.  Again,  the  scripture  saith,  ^^He  that,  being  often  re- 
proved, hardeneth  his  neck,  shall  be  suddenly  destroyed,  and 
that  without  remedy.  Prov.  xxix.  1.  Yet  many  are  so  far 
from  turning  (though  they  have  been  convinced  of  their 
wretched  state  an  hundred  times),  that  when  conviction  or 
trouble  for  sin  comes  on  their  consciences,  they  go  on  still  in 
the  same  manner,  resisting  and  choking  the  same,  though 
remediless  destruction  be  hard  at  their  heels. 

4.  Again,  thou  hast  heard  say.  Unless  a  man  be  born 
again  he  cannot  enter  into  the  kingdom  of  heaven.  John  iii. 
3,  5,  7.  And  yet  thou  goest  on  in  a  natural  state,  an  un- 
regenerate  condition ;  nay,  thou  dost  resolve  never  to  turn, 
nor  be  changed,  though  hell  be  appointed  on  purpose  to 
swallow  up  such.  Isa.  xiv.  9.  "The  wicked  shall  be  turned 
into  hell,  and  all  the  nations  that  forget  God.''  Psalm  ix.  17. 

5.  Again,  the  scripture  saith  plainly,  that  he  that  loveth 
and  maketh  a  lie,  shall  have  his  portion  in  the  lake  that 
burns  with  fire  and  brimstone.  Rev.  xxi.  8,  27.  And  yet 
thou  art  so  far  from  dreading  it,  that  it  is  thy  delight  to 
jest  and  jeer,  and  lie  for  a  penny,  or  twopence,  or  sixpence 
again.  And  also  if  thou  make  the  rest  of  thy  companions 
merry,  by  telling  things  that  are  false  of  them  that  are  bet- 
ter than  thyself;  thou  dost  not  care  a  straw.     Or  if  thou 


258  SIGHS  FROM  HELL. 

hearest  a  lie  from,  or  of  another,  thou  wilt  tell  it,  and  swear 
to  the  truth  of  it.     0  miserable  ! 

6.  Thou  hast  heard  and  read,  that  "  He  that  believeth 
not,  shall  be  damned"  (Mark  xvi.  16);  and  that  all  men 
have  not  faith.  2  Thes.  iii.  2.  And  yet  thou  dost  so  much 
disregard  these  things,  that  it  is  likely  thou  didst  scarce 
ever  so  much  as  examine  seriously  whether  thou  wast  in  the 
faith  or  no;  but  dost  content  thyself  with  the  hypocrite's 
hope,  which  at  the  last  God  will  cut  off,  counting  it  no  bet- 
ter than  the  spider's  web  (Job  viii.  13,  14),  or  the  house 
that  is  built  on  the  sands.  Luke  vi.  49.  Nay,  thou  perad- 
venture  dost  flatter  thyself,  and  thinkest  that  thy  faith  is  as 
the  best  of  them  all ;  when  alas  !  poor  soul,  thou  mayst 
have  no  saving  faith  at  all ;  which  thou  hast  not,  if  thou  art 
not  born  again  and  made  a  new  creature.  2  Cor.  ii.  17. 

7.  Thou  hast  heard,  that  he  that  neglects  God's  great 
salvation,  shall  never  escape  his  great  damnation.  Heb.  ii.  3, 
compared  with  Luke  xiv.  24 ;  and  Rev.  xiv.  19,  20.  And 
yet  when  thou  art  invited,  entreated  and  beseeched  to  come 
in  (Luke  xiv.  17,  18;  2  Cor.  v.  19,  20;  Rom.  xii.  1)  thou 
wilt  make  any  excuse  to  serve  the  turn.  Nay,  thou  wilt  be 
so  wicked,  as  to  put  off  Christ  time  after  time,  notwithstand- 
ing he  is  so  freely  proffered  to  thee ;  a  little  ground,  a  few 
oxen,  a  farm,  a  wife,  a  twopenny  matter,  a  play;  nay,  the 
fear  of  a  mock,  a  scoff,  or  a  jeer,  is  of  greater  weight  to 
draw  thee  back,  than  the  salvation  of  thy  soul  to  draw  thee 
forward. 

8.  And  thou  hast  heard  that  whosoever  would  be  a  friend 
of  the  world,  is  the  enemy  of  God.  James  iv.  4.  But  thou 
regardest  not  these  things;  but  contrariwise,  rather  than 
thou  wilt  be  out  of  the  friendship  and  favor  of  this  world, 
thou  wilt  sin  against  thine  own  conscience,  and  get  thyself 
into  favor  by  fawning  and  flattering  the  world ;  yea,  rather 
than  thou  wilt  go  without  it,  thou  wilt  dissemble,  lie,  back- 


THE  THREATENINGS  OF  SCRIPTURE.  259 

bite  tliy  neighbor ;  and  an  hundred  other  tricks  thou  wilt 
have. 

9.  You  have  heard,  that  the  day  of  judgment  is  near;  in 
which  you  and  I,  and  all  of  us  must  appear  before  the  tri- 
bunal of  Jesus  Christ,  and  there  be  made  to  give  an  account 
to  him  that  is  ready  to  judge  the  quick  and  the  dead,  even 
of  all  that  ever  we  did;  yea,  of  all  our  sins  in  thought,  word, 
and  deed;  and  shall  certainly  be  damned  for  them  too,  if 
we  close  not  in  with  our  Lord  Jesus  Christ,  and  what  he 
hath  done  and  suffered,  for  eternal  life ;  and  that  not  na- 
tionally or  traditionally  but  really  and  savingly,  in  the  power 
and  by  the  operation  of  the  Spirit,  through  faith.  Eccles. 
xi.  9;  Heb.  ix.  27;  Acts  x.  42;  xvii.  30,  31;  2  Cor.  t.  10; 
Rev.  XX.  12.  ^^  And  I  saw  the  dead,  small  and  great,  stand 
before  God:  and  the  books  were  opened;  and  another  book 
was  opened,  which  is  the  book  of  life :  and  the  dead  were 
judged  out  of  those  things  which  were  written  in  the 
books.''  There  is  the  book  of  the  creatures,  the  book  of 
conscience,  the  book  of  the  Lord's  remembrance,  the  book 
of  the  law,  the  book  of  the  gospel.  Rom.  i.  20;  compared 
with  Rom.  ii.  12,  15;  Rev.  xxii.  19;  John  xii.  48.  "Then 
shall  he  separate  them  one  from  another,  as  a  shepherd 
divideth  his  sheep  from  the  goats.  And  he  shall  set  the 
sheep  on  his  right  hand,  but  the  goats  on  the  left;  and  shall 
say  to  them  on  his  right  hand.  Come  ye  blessed ;  but  to  the 
other.  Go,  or  depart  ye  cursed."  Matt.  xxv.  30,  31,  32,  34, 
41.  Yet,  notwithstanding  the  scriptures  do  so  plainly  and 
plentifully  speak  of  these  things,  alas !  who  is  there  that  "is 
weaned  from  the  world,  and  from  his  sins  and  pleasures,  to 
fly  the  wrath  to  come !  Matt.  iii.  7.  They  are  so  certain,  too ! 
Notwithstanding  the  scripture  saith  also,  that  heaven  and 
earth  shall  pass  away,  rather  than  one  jot,  or  one  tittle  of 
the  word  shall  fail,  till  all  be  fulfilled.  Luke  xvi.  17. 

But  leaving  the  threatenings,  let  us  come  to  the  promises^ 
and  speak  somewhat  of  them ;  and  you  may  see  how  light 


260  SIGHS  FROM  HELL. 

men  make  of  them,  and  how  little  they  set  by  them,  not- 
withstanding the  mouth  of  the  Lord  hath  spoken  them. 

As,  1.  ''  Turn  ye  fools,  ye  scorners,  ye  simjDle  ones,  at  my 
reproof,  and  behold,  I  will  pour  out  my  Spirit  unto  you." 
Prov.  i.  23.  And  yet  persons  had  rather  be  in  their  foolish- 
ness and  scorning  still,  and  had  rather  embrace  some  filthy 
lust,  than  the  holy,  undefiled,  and  blessed  Spirit  of  Christ, 
through  the  promise,  though  by  it  as  many  as  receive  it  are 
sealed  unto  the  day  of  redemption  (Eph.  iv.  30) ;  and 
although  he  that  lives  and  dies  without  it  is  none  of  Christ's. 
Kom.  viii.  9. 

2.  God  hath  said,  if  you  do  but  come  to  him  in  Christ, 
^'  though  your  sins  be  as  red  as  scarlet,  they  shall  be  as 
white  as  snow;  and  he  will  by  no  means  cast  thee  away.'^ 
Compare  Isa.  i.  18,  with  John  vi.  26.  Yet  poor  souls  will 
not  come  to  Christ  that  they  might  have  life  (John  v.  40); 
but  rather,  after  their  hardness  and  impenitent  heart,  trea- 
sure up  unto  themselves  wrath  against  the  day  of  wrath, 
and  revelation  of  the  righteous  judgment  of  God.  Rom.  ii, 
4,5,6. 

3.  Christ  hath  said  in  the  word  of  truth.  That  if  any  man 
will  serve  and  follow  him,  *'  where  he  is,  there  shall  also 
his  servant  be."  John  xii.  26.  But  yet  poor  souls  choose 
rather  to  follow  sin,  Satan,  and  the  world,  though  their 
companions  be  devils  and  damned  souls  for  ever.  Matt. 
XXV.  41. 

4.  He  hath  also  said,  ''  Seek  first  the  kingdom  of  God, 
and  all  other  things  shall  be  added."  Matt.  xi.  33.  But  let 
whoso  will  seek  after  the  kingdom  of  heaven  first  for  them ; 
for  they  will  take  the  first  time,  while  time  serves,  to  get 
the  things  of  this  life.  And  if  it  be  so,  that  they  must 
needs  seek  after  heaven,  or  else  be  damned;  they  must  stay 
till  they  have  more  leisure,  or  till  they  can  better  attend  to 
it,  or  till  they  have  other  things  handsome  about  them,  or 
till  they  are  older ;  when  they  have  little  else  to  do,  or  when 


PROMISES  OF  SCRIPTURE.  261 

they  come  to  be  sick  and  die.  Then,  '  Lord  have  mercy 
upon  them  !^  though  it  be  ten  thousand  to  one  but  they 
perish  for  ever. 

For  commonly  the  Lord  hath  his  way  to  deal  with  sinners, 
who  put  him  oif  when  he  is  striving  with  them,  either  to 
laugh  at  their  calamity,  and  mock  when  their  fear  cometh 
(Prov.  i.  26,  28) ;  or  else  send  them  to  the  gods  they  have 
served,  which  are  the  devils :  "  Gro  to  the  gods  ye  have 
served,"  saith  he,  ^^and  let  them  deliver  you."  Judg.  x.  13, 
14.     Compare  this  with  John  viii.  44. 

5.  He  hath  said,  "  there  is  no  man  that  forsaketh  father, 
or  mother,  wife,  children,  or  lands  for  his  sake  and  the 
gospel's,  but  he  shall  have  a  hundred  fold  in  this  world,  with 
persecutions,  and  in  the  world  to  come  life  everlasting." 
Mark  x.  29,  30.  But  men,  for  the  most  part,  are  so  far  off 
from  believing  the  certainty  of  this,  they  will  scarce  lose  the 
earning  of  a  penny  to  hear  the  word  of  Grod,  the  gospel  of 
salvation.  Nay,  they  will  neither  go  themselves,  nor  suffer 
others  to  go  (if  they  can  help  it),  without  threatening  to  do 
them  a  mischief,  if  it  lie  in  their  way.  Nay,  further,  many 
are  so  far  from  parting  from  any  worldly  gain  for  Christ's 
sake  and  the  gospel's,  that  they  are  still  striving  by  hook 
and  by  crook,  as  we  say;  by  swearing,  lying,  cozening, 
stealing,  covetousness,  extortion,  oppression,  forgery,  bribery, 
flattery,  or  any  other  way,  to  get  more ;  though  they  get, 
together  with  these,  death,  wrath,  damnation,  hell,  the  devil, 
and  all  the  plagues  that  Grod  can  pour  upon  them.  And  if. 
any  do  not  run  with  them  on  the  same  excess  of  riot,  but 
rather  for  all  their  threats,  will  be  so  bold  and  careless  (as 
they  call  it)  as  to  follow  the  ways  of  God ;  if  they  can  do 
no  more,  yet  they  will  whet  their  tongues  like  a  sword  to 
wound  them,  and  do  them  the  greatest  mischief  they  can, 
both  in  speaking  against  them  to  neighbors,  to  wives,  to 
husbands,  to  landlords,  and  raising  false  reports  of  them. 
But  let  such  take  heed,  lest  they  be  in  such  a  state  and 


262  SIGHS  FROM  HELL. 

woful  condition  as  he  was  in,  who  said,  in  vexation  and 
anguish  of  soul,  One  drop  of  cold  water  to  cool  my  tongue ! 
Thus  might  I  add  many  things  out  of  holy  writ,  both 
threatenings  and  promises,  besides  those  heavenly  counsels, 
loving  reproofs,  free  invitations  to  all  sorts  of  sinners,  both 
old  and  young,  rich  and  poor,  bond  and  free,  wise  and  un- 
wise; all  which  have  been,  now  are,  and  it  is  to  be  feared, 
as  long  as  this  world  lasts,  will  be,  trampled  under  the  feet 
of  those  swine  (I  call  not  men),  who  will  continue  in  the 
same.     But  take  a  review  of  some  of  them. 

1.  Counsel.  What  heavenly  counsel  is  that  where  Christ 
Baith,  "Buy  of  me  gold  tried  in  the  fire,  that  thou  mayest  be 
rich ;  and  white  raiment,  that  thou  mayest  be  clothed,  that 
the  shame  of  thy  nakedness  do  not  appear  !  Bev.  iii.  17, 18. 
Also  that,  '^  Ho,  every  one  that  thirsteth,  come  ye  to  the 
waters:  yea,  come,  buy  wine  and  milk  without  money,  and 
without  price. ^^  Isa.  Iv.  1.  "Hear,  and  your  souls  shall 
live."  Verse  3.  "Lay  hold  of  my  strength,  that  you  may 
make  peace  with  me;  and  you  shall  make  peace  with  me." 
Isa.  xxvii.  5. 

2.  Instruction.     What  instruction  is  here ! 

"  Hear  instruction,  and  be  wise,  and  refuse  it  not.  Blessed 
is  the  man  that  heareth  me  (saith  Christ),  watching  daily 
at  my  gates,  waiting  at  the  posts  of  my  doors.  For  whoso 
findeth  me,  findeth  life,  and  shall  obtain  favor  of  the  Lord.'' 
Prov.  viii.  32-35.  "Take  heed  that  no  man  deceive  you  by 
any  means."  2  Thess.  ii.  3.  "Labor  not  for  the  meat  that 
perisheth,  but  for  that  which  endurcth  unto  everlasting 
life."  John  vi.  27.  "Strive  to  enter  in  at  the  strait  gate." 
Luke  xiii.  24.  "Believe  on  the  Lord  Jesus  Christ,  and 
thou  shalt  be  saved."  Acts  xvi.  31.  "Believe  not  every 
spirit,  but  try  the  spirits."  John  iv.  1.  "Quench  not  the 
Spirit."  1  Thess.  v.  19.  "Lay  hold  on  eternal  life."  1  Tim. 
vi.  12.  "Let  your  light  so  shine  before  men,  that  they 
may  sec  your  good  works,  and  glorify  your  Father  which  ia 


COUNSELS  AND  INSTRUCTIONS.  263 

in  heaven."  Matt.  v.  16.  "  Take  lieed  and  beware  of  hy- 
pocrisy.'^ Luke  xii.  1.  "Watch  and  be  sober.''  1  Thess. 
V.  6.  "  Come  unto  me.  Learn  of  me,"  saith  Christ.  Matt, 
xi.  28,  29. 

3.  Forewarning.     What  forewarning  is  here  ! 
"Because  there  is  wrath  beware,  lest  he  take  thee  away 

with  his  stroke :  then  a  great  ransom  cannot  deliver  thee." 
Job  xxxvi.  18.  "  Be  ye  not  mockers,  lest  your  bands  be 
made  strong :  for  I  have  heard  from  the  Lord  God  of  hosts 
a  consumption  even  determined  upon  the  whole  earth."  Isa. 
xxviii.  22.  "Beware  therefore,  lest  that  come  upon  you 
that  is  written;  Behold,  ye  despisers,  and  wonder,  and  per- 
ish :  for,  I  work  a  work  in  your  days,  which  ye  shall  in  no 
ways  believe,  though  a  man  declare  it  unto  you.  "Acts  xiii. 
40,  41.  "Let  him  that  thinketh  he  standeth,  take  heed 
lest  he  fall."l  Cor.  x.  12.  "Watch  and  pray,  lest  ye  enter 
into  temptation."  Mark  xiv.  38.  "Let  us  therefore,  fear, 
lest,  a  promise  being  left  us  of  entering  into  his  rest,  any  of 
you  should  seem  to  come  short  of  it."  Heb.  iv.  1.  "  I  will 
therefore  put  you  in  remembrance,  though  you  once  knew 
this,  how  that  the  Lord,  having  saved  the  people  out  of 
Egypt,  afterward  destroyed  them  that  believed  not."  Jude 
5.  "  Hold  that  fast  which  thou  hast,  that  no  man  take  thy 
crown."Bev.  iii.  11. 

4.  Comfort.     What  comfort  is  here ! 

"Him  that  cometh  to  me,  I  will  in  no  wise  cast  out." 
John  vi.  87.  "Come  unto  me  all  ye  that  labor  and  are 
heavy  laden,  and  I  will  give  you  rest."  Matt.  xi.  28.  "Be 
of  good  cheer;  thy  sins  are  forgiven  thee."  Matt.  ix.  2. 
"I  will  never  leave  thee  nor  forsake  thee."  Heb.  xiii.  5. 
"I  have  loved  thee  with  an  everlasting  love."Jer.  xxxi. 
3.  "I  lay  down  my  life,  for  my  sheep."  "I  am  come 
that  they  may  have  life,  and  that  they  may  have  it  more 
abundantly."  John  x.  10,  15.  "I  have  heard  thee  in  a 
time  accepted,  and  in  the  day  of  salvation  have  I  succored 


264  •        SIGHS  FROM  HELL. 

tliee."  2  Cor.  vi.  2.  ^'Though  your  sins  be  as  scarlet,  they 
shall  be  as  white  as  snow;  though  they  be  red  like  crimson, 
tJiey  shall  be  as  wool."  Isa.  i.  18.  "  I  have  blotted  out,  as 
a  thick  cloud,  thy  transgressions,  and,  as  a  cloud  thy  sins: 
return  unto  me;  for  I  have  redeemed  thee." Isa.  xliv.  22. 

5.    Grief,  to  those  who  fall  short.     Oh  sad  grief! 

^'How  have  I  hated  instruction,  and  my  heart  despised 
reproof;  and  have  not  obeyed  the  voice  of  my  teachers,  nor 
inclined  mine  ear  to  them  that  instructed  me."  Prov.  v.  12, 
13.  "They  shall  curse  their  king  and  their  God,  and  look 
upward.  And  they  shall  look  unto  the  earth;  and  behold 
trouble  and  darkness,  dimness  of  anguish;  and  they  shall 
be  driven  to  darkness."  Isa.  viii.  21,  22.  "He  hath  dis- 
persed, he  hath  given  to  the  poor ;  his  righteousness  endur- 
eth  for  ever ;  his  horn  shall  be  exalted  with  honor.  The 
wicked  shall  see  it,  and  be  grieved;  he  shall  gnash  with  his 
teeth,  and  melt  away;  the  desire  of  the  wicked  shall  per- 
ish." Psalm  cxii.  9,  10.  "There  shall  be  weeping,  and 
gnashing  of  teeth,  when  ye  shall  see  Abraham,  and  Isaac, 
and  Jacob,  and  all  the  prophets,  in  the  kingdom  of  God,  and 
you  yourselves  thrust  out."  Luke  xiii.  28.  All  which  things 
are  slighted  by  the  world. 

Thus  much,  in  short,  touching  this,  that  ungodly  men  un- 
dervalue the  scriptures,  and  give  no  credit  to  them,  when 
the  truth  that  is  contained  in  them,  is  held  forth  in  simpli- 
city unto  them,  but  rather  cry  out,  "  Nay,  but  if  one  should 
rise  from  the  dead,"  then  they  think  something  might  be 
done.  When,  alas !  though  signs  and  wonders  are  wrought 
by  the  hands  of  those  that  preach  the  gospel,  those  poor 
creatures  would  never  the  sooner  convert,  though  they  sup- 
pose they  should;  as  is  evident  by  the  carriages  of  their 
forerunners,  who  although  the  Lord  Jesus  himself  did  con- 
firm his  doctrine  by  miracles,  as  opening  blind  eyes,  casting 
out  devils,  and  raising  the  dead,  they  were  so  far  from  re- 
ceiving either  him  or  his  doctrine,  that  they  put  him  to 


WHY  MEN  SLIGHT  THE  SCRIPTURES.  265 

death  for  his  pains.     Though  he  had  done  so  many  miracles 
among  them,  yet  they  believed  not  in  him.  John  xii.  37. 

But  to  pass  this,  I  shall  lay  down  some  of  the  grounds 
of  men's  rejecting  and  undervaluing  the  scriptures,  and  so 
pass  on. 

1.   Because  they  do  not  believe  that  they  are  the  word  of 
God ;  but  rather  suppose  them  to  be  inventions  of  men; 
written  by  some  politicians,  on  purpose  to  make  poor  igno- 
rant  people    submit   to    some    religion    and    government. 
Though  they  do  not  say  this,  yet  their  practices  testify  the 
same;  as  he  that  when  he  hears  the  words  of  the  curse,  yet 
blesseth  himself  in  his  heart,  and  saith,  I  shall  have  peace, 
though  God  saith  he  shall  have  none.  Deut.  xxix.  18,  19, 
20.     And  this  must  needs  be,  for  did  but  men  believe  this, 
that  it  is  the  word  of  Grod,  then  they  must  believe,  that  he 
that  spake  it  is  true,  therefore  shall  every  word  and  tittle  be 
fulfilled.     And  if  they  come  once  to  this,  unless  they  be 
stark  mad,  they  will  have  a  care  how  they  throw  themselves, 
under  the  lash  of  eternal  vengeance.     For  the  reason  why 
the  Thessalonians  received  the  gospel  was,  because  they  be- 
lieved it  was  the  word  of  God,  and  not  the  word  of  man, 
which  did  effectually  work  in  them  by  their  thus  believing. 
1  Thess.  ii.  13.     "When  ye  received  the  word  which  ye 
heard  of  us,''  saith  he,  "ye  received  it  not  as  the  word  of 
men,  but  (as  it  is  in  truth)  the  word  of  God,  which  effectu- 
ally worketh  also  in  yow.  that  believe."     So  that  did  a  man 
but  receive  it  in  hearing,  or  reading,  or  meditating,  as  it  is 
the  word  of  God,  they  would  be  converted.     "But  the  word 
preached  doth  not  profit,  not  being  mixed  with  faith  in  them 
that  hear  it."  Heb.  iv.  2. 

2.  Because  they  do  not  indeed  see  themselves  hy  nature 
heirs  of  that  exceeding  wrath  and  vengeance,  of  which  the 
scriptures  testify.  For  did  they  but  consider  what  God 
intends  to  do  with  those  that  live  and  die  in  a  natural  state, 
it  would  either  sink  them  into  despair,  or  make  them  fly  for 

23 


266  SIGHS  FROM  HELL. 

refuge  to  the  hope  that  is  set  before  them.  But  if  there  be 
never  such  sins  committed,  and  ever  so  great  wrath  de- 
nounced;  and  the  time  of  execution  be  ever  so  near;  yet  if 
the  party  that  is  guilty  be  senseless,  and  altogether  ignorant 
thereof,  he  will  be  careless,  and  regard  it  nothing  at  all. 
And  that  man  by  nature  is  in  this  condition  is  evident.  For 
take  the  same  man  that  is  senseless,  and  ignorant  of  that 
misery  he  is  in  by  nature ;  I  say,  take  him  at  another  time 
when  he  is  a  little  awakened }  and  then  you  will  hear  him 
roar,  and  cry  out  so  long  as  trouble  is  upon  him,  and  a  sense 
of  the  wrath  of  God  hanging  over  his  head.  Good  sirs,  what 
must  I  do  to  be  saved  ? 

The  same  man  at  another  time  (when  his  conscience  is 
fallen  asleep,  and  grown  hard)  will  lie  like  the  smith's  dog 
at  the  foot  of  the  anvil,  though  the  fire-sparks  fly  in  his  face. 
But  as  I  said  before  when  any  one  is  a  little  awakened,  O 
what  work  will  one  verse,  one  line,  nay,  one  word  of  the 
holy  scriptures  make  in  his  heart !  He  cannot  eat,  sleep, 
work,  keep  company  with  his  former  companions ;  and  all 
because  he  is  afraid  the  damnation  spoken  of  in  scripture, 
will  fall  to  his  share.  Like  Balaam,  who  said,  ''  I  cannot 
go  beyond  the  word  of  the  Lord"  (Numb.  xxii.  18),  so  long 
as  he  had  something  of  the  word  of  the  Lord  with  authority, 
severity,  and  power  on  his  heart ;  but  at  another  time  he 
could  teach  Balak  to  cast  a  stumbling-block  before  the 
children  of  Israel.  Rev.  ii.  14. 

3.  Because  the  carnal  priests  do  tichh  the  cars  of  their 
hearers  with  vain  philosophy  and  deceit;  and  thereby  harden 
their  hearts  against  the  simplicity  of  the  gospel  and  word 
of  God.  Which  things  the  apostle  admonished  those  that 
have  a  mind  to  close  in  with  Christ  to  avoid  (Col.  ii.  8), 
saying,  ^'  Beware  lest  any  man  (be  he  what  he  will)  spoil 
you,  through  philosophy  and  vain  deceit,  after  the  tradition 
of  men,  after  rudiments  of  the  world,  and  not  after  Christ." 
And  you  who  muzzle   up  your  people   in   ignorance,  with 


"WHY  MEN  SLIGHT  THE  SCRIPTURES.  267 

Aristotle,  Plato,  and  the  rest  of  tlie  heathenisli  jDhilosophers, 
and  preach  little,  if  any  thing,  of  Christ  rightly;  I  say  unto 
you,  that  you  will  find  that  you  have  sinned  against  God, 
and  beguiled  your  hearers,  when  God  shall  in  the  judgment- 
day  lay  the  cause  of  the  damnation  of  many  thousands  of 
souls  to  your  charge,  and  say,  he  will  require  their  blood  at 
your  hands. 

4.  Another  reason  why  the  carnal  unbelieving  world  do 
so  slight  the  scriptures,  the  word  of  God,  is,  because  the 
judgment  spoken  of  in  the  scripture,  is  not  presently  exe- 
cuted on  the  transgressors.  ^'  Because  sentence  against  an 
evil  work  is  not  executed  speedily,  therefore  the  heart  of 
the  sons  of  men  is  fully  set  in  them  to  do  evil."  Eccles. 
viii.  11.  Because  God  doth  not  presently  strike  the  poor 
wretch  as  soon  as  he  sins,  but  waits,  and  forbears,  and  is 
patient )  therefore  the  world  judging  God  to  be  unfaithful, 
go  to  it  again  and  again ;  and  every  time  grow  harder  and 
harder,  till  at  last  God  is  forced  either  to  stretch  out  his 
mighty  power  to  turn  them,  or  else  send  death  with  the 
devil  and  hell  to  fetch  them.  ^'Thou  thoughtest  (saith 
God)  that  I  was  altogether  such  an  one  as  thyself :  but  I 
will  reprove  thee,  and  set  them  in  order  before  thine  eyes. 
Now  consider  this,  ye  that  forget  God,  lest  I  tear  you  in 
pieces,  and  there  be  none  to  deliver."  Psalm  1.  21,  22. 

5.  Another  reason  why  the  blind  world  do  slight  the 
authority  of  scripture,  is  because  they  give  ear  to  the  devil; 
who  through  his  subtlety  caste  th  false  evasions,  and  corrupt 
interpretations  on  them,  rendering  them  not  so  point-blank 
the  mind  of  God,  and  a  rule  for  direction  to  poor  souls; 
persuading  them  that  they  must  give  ear  and  way  to  some- 
thing else  besides,  and  beyond  that :  or  else  he  labors  to 
render  it  vile  and  contemptible,  by  persuading  them  that  it 
is  a  dead  letter ;  in  which  indeed  they  know  not  what  they 
say,  nor  whereof  they  affirm.  For  the  scripture  is  not  so 
dead,  but  that  the  knowledge  of  it  is  able  to  make  any  man 


208  SIGHS  FROM  HELL. 

wise  unto  salvation  through  faith  and  love,  which  is  in 
Christ  Jesus  (2  Tim.  iii.  15);  and  is  profitable  for  instruc- 
tion, reproof,  and  correction  in  righteousness,  that  the  man 
of  God  may  be  perfect,  thoroughly  furnished  unto  all  good 
works.  Verses  16,  17. 

And  where  it  is  said  "  the  letter  killeth"  (2  Cor.  iii.  6), 
Paul  meaneth  the  law,  as  it  is  "the  ministration  of  con- 
demnation," or  a  covenant  of  works.  And  so  indeed  it  doth 
kill,  and  must  do  so,  because  it  is  just;  forasmuch  as  the 
party  that  is  under  the  same,  is  not  able  to  yield  to  it  a 
complete  and  continual  obedience.  But  yet  I  will  call  Peter 
and  Paul  to  witness,  that  the  scriptures  are  of  a  glorious 
concernment,  inasmuch  as  in  them  is  held  forth  to  us  the 
way  of  life;  and  also,  in  that  they  do  administer  good  ground 
of  hope  to  us,  "  For  whatsoever  things  were  written  afore- 
time, were  written  for  our  learning;  that  we  through  pa- 
tience and  comfort  of  the  scriptures  might  have  hope.'' 
Rom.  XV.  4.  And  again,  '^  Now  to  him  that  is  of  power  to 
ostablish  you  according  to  my  gospel,  and  the  preaching  of 
Jesus  Christ ;  according  to  the  revelation  of  the  mystery, 
which  was  kept  secret  since  the  world  began,  but  is  now 
made  manifest,  and  by  the  scriptures  of  the  prophets,  accord- 
ing to  the  commandment  of  the  everlasting  God,  made  known 
to  all  nations  for  the  obedience  of  faith.''  Rom.  xvi.  25,  26. 
Compare  2  Peter  i.  19-21.  And  therefore  whosoever  they 
be  that  slight  the  scriptures,  they  slight  that  which  is  no 
less  than  the  word  of  God;  and  they  who  slight  that,  slight 
him  that  spake  it ;  and  they  that  do  so,  let  them  look  to 
themselves :  for  God  will  be  revenged  on  such.  Much  more 
might  be  said  to  this  thing,  but  I  would  not  be  tedious. 

A  word  or  two  more,  and  I  have  done  with  this.  Con- 
sider the  danger  of  slighting  the  words  of  the  prophets  or 
apostles,  whether  they  be  correction,  reproof,  admonition, 
forewarning,  or  the  blessed  invitations  and  promises  con- 
tained in  them. 


DANGER  OF  SLIGHTINf}  THE  SCRIPTURES.  269 

1.  Such  souls  do  i^roToke  God  to  anger,  and  to  execute 
his  vengeance  on  them.  "  They  refused  to  hearken,  they 
pulled  away  their  shoulders,  they  stopped  their  ears,  lest 
they  should  hear  the  law;  and  they  made  their  hearts  as  an 
adamant  stone,  that  they  might  not  hear  the  law,  and  the 
words  that  were  spoken  to  them  by  his  Spirit  in  the  former 
prophets :  Therefore  came  a  great  wrath  upon  them.'' 
Zech.  vii.  11,  12. 

2.  God  will  not  regard  such  in  their  calamity.  "  Because  I 
have  called,  and  ye  refused ;  I  have  stretched  out  my  hand, 
and  no  man  regarded;  but  ye  have  set  at  nought  all  my 
counsel,  and  would  have  none  of  my  reproof:  I  also  will 
laugh  at  your  calamity :  I  will  mock  when  your  fear  cometh  j 
when  your  fear  cometh  as  desolation,  and  your  destruction 
cometh  as  a  whirlwind.  Then  shall  they  call  upon  me,  but 
I  will  not  answer ;  they  shall  seek  me  early,  but  they  shall 
iiot  find  me."  Prov.  i.  24-28. 

3.  God  doth  commonly  give  up  such  men  to  delusions  to 
believe  lies.  "  Because  they  received  not  the  love  of  the 
truth,  that  they  might  be  saved ;''  therefore  "  God  shall 
send  them  strong  delusion,  that  they  should  believe  a  lie; 
that  they  all  might  be  damned."  2  Thess.  ii.  11,  12. 

4.  In  a  word,  they  that  do  continue  to  reject  and  slight 
the  word  of  God,  they  are  such,  for  the  most  part,  as  are 
ordained  to  be  damned.  Old  Eli's  sons,  not  hearkening  to 
the  voice  of  their  father  reproving  them  for  their  sins,  but 
disobeying  his  voice,  it  is  said,  it  was  "because  the  Lord 
would  slay  them."  1  Sam.  ii.  25.  Again,  see  in  2  Chroii. 
XXV.  16,  16.  Amaziah  having  sinned  against  the  Lord,  he 
sends  to  him  a  prophet  to  reprove  him :  but  Amaziah  says, 
"Forbear;  why  shouldst  thou  be  smitten?"  (He  did  not 
hearken  to  the  word  of  God)  "Then  the  prophet  forebare, 
and  said,  I  know  that  God  hath  determined  to  destroy  thee, 
because  thou  hast  not  hearkened  to  my  counsel."  Read 
therefore;    and  the   Lord  give  thee  understanding:  for  a 

23* 


270  SIGHS  FROM  HELL.  » 

miserable  end  will  those  have  that  go  on  in  sinning  against 
God^  rejecting  his  word. 

Other  things  might  have  been  observed  from  this  verse, 
w^hich  at  this  time  I  shall  pass  by;  partly,  because  the  sum 
of  them  hath  been  touched  already,  and  may  be  more  clearly 
hinted  at  in  the  following  verse ;  and  therefore  I  shall  speak 
a  few  words  of  the  next  verse,  and  so  draw  towards  a  con- 
clusion. 


CHAPTER  XIV. 

And  he  said  onto  him,  If  they  hear  not  Moses  and  the  prophets,  neither  wnx 

THEY  BE  PERSUADED  THOUGH  ONE  ROSE  FROM  THE  DEAD. — VerSC  31. 

^'  And  he  said/'  that  is,  And  God  (through  Abraham) 
made  answer  to  the  words  spoken  in  the  verse  before,  "And 
he  said  unto  him.  If  they  hear  not  Moses,"  &c.  As  if  he 
had  said,  ^  Moses  was  a  man  of  great  renown,  a  man  of 
worthy  note,  a  man  that  talked  with  God  face  to  face,  as  a 
man  speaketh  to  his  friend.  The  words  that  Moses  spake, 
were  such  as  I  commanded  him  to  speak.  Let  who  will 
question  them,  I  will  own  them,  credit  them,  bless  them 
that  close  in  with  them,  and  curse  those  that  reject  them.  I 
myself  sent  the  prophets,  they  did  not  run  of  their  own 
heads;  I  gave  them  commission;  I  thrust  them  out,  and 
told  them  what  they  should  say.  In  a  word,  they  have  told 
the  world  what  my  mind  is  to  do,  both  to  sinners  and  to 
saints.  "They  have  Moses  and  the  prophets;  let  them  hear 
them."  Therefore,  he  that  shall  reject  and  turn  his  back 
either  upon  the  threatcnings,  counsels,  admonitions,  invita- 
tions, promises,  or  whatsoever  else  I  have  commanded  them 
to  speak,  as  to  salvation  and  life,  and  to  directions  therein. 


MIRACLES  INEFFICIENT  FOR  CONVERSION.  271 

shall  be  sure  to  have  a  share  in  the  many  curses  that  they 
have  spoken^  in  the  doctrine  that  is  pronounced  by  them/ 

Again,  ^^If  they  hear  not  Moses  and  the  prophets/'  &c. 
As  if  he  had  said,  ^Thou  wouldst  have  me  send  one  from 
the  dead  unto  them.  What  needs  that?  They  have  my 
mind  already,  I  have  declared  unto  them  what  I  intend  to 
stand  to,  both  for  saving  them  that  believe,  and  damning 
them  that  do  not.  That,  therefore,  which  I  have  said,  I 
will  make  good,  whether  they  hear  or  forbear.  And  as  for 
this  desire  of  yours,  you  had  as  good  desire  me  to  make  a 
new  Bible ;  and  so  to  revoke  my  first  sayings  by  the  mouth 
of  the  prophets.  But  I  am  God  and  not  man.  And  my 
word  is  immutable,  unchangeable,  and  shall  stand  as  fast  as 
my  decrees  can  make  it.  Heaven  and  earth  shall  pass 
away,  but  one  jot  or  tittle  of  my  word  shall  not  pass.  If 
thou  hadst  ten  thousand  brethren,  and  every  one  in  danger 
of  losing  his  soul,  if  they  did  not  close  in  with  what  is  con- 
tained and  recorded  in  the  scriptures  of  truth,  they  must 
even  every  one  of  them  perish,  and  be  for  ever  damned  in 
hell.  For  the  scriptures  cannot  be  broken.  I  did  not  send 
them  so  unadvisedly  as  to  recall  them  again  by  another  con- 
sideration. No;  for  I  speak  in  righteousness  and  judg- 
ment, in  wisdom  and  counsel.  Isa.  Ixiii.  1-3.  It  being 
therefore  gone  out  of  my  mouth  in  this  manner,  it  shall  not 
return  until  it  hath  accomplished  the  thing  whereto  I  have 
sent  it.  Isa.  Iv.  11. 

^But  again,  thou  supposest  that  miracles  and  wonders, 
will  work  on  them;  which  makes  thee  say,  "Send  one  from 
the  dead.''  But  herein  thou  art  mistaken;  for  I  have 
proven  them  with  that  once  and  again,  by  more  than  one,  or 
two,  or  three  of  my  servants.  How  many  miracles  did  my 
servant  Moses  work  by  commandment  from  me,  in  the  land 
of  Egypt,  at  the  Red  Sea,  and  in  the  wilderness  ?  Yet  they 
of  that  generation  were  never  the  sooner  converted  for  that ; 
but  notwithstanding  rebelled  and  lusted,  and  in  their  hearts 


212  SIGHS  FROM  HELL. 

turned  back  into  Egypt.  Acts  vii.  How  many  miracles  did 
Samuel,  David,  Elias,  Elisha,  Daniel,  and  the  prophets  work; 
together  with  my  Son,  who  raised  the  dead,  cast  out  devils, 
made  them  to  see  that  were  born  blind,  gave  and  restored 
limbs?  Yet  for  all  this  (as  I  said  before)  they  hated  him 
and  crucified  him.  I  raised  him  again  from  the  dead,  and 
he  appeared  to  his  disciples,  who  were  called,  and  chosen, 
and  faithful,  and  gave  them  commandment  and  commission 
to  go  and  testify  the  truth  of  this  to  the  world;  and  to  con- 
firm the  same,  he  enabled  them  to  speak  with  divers  tongues, 
and  to  work  miracles  most  plentifully ;  yet  there  was  great 
persecution  raised  against  them,  insomuch  that  but  a  few  of 
them  died  in  their  beds.  Therefore,  though  thou  thinkest 
that  a  miracle  will  do  so  much  with  the  world,  yet  I  say, 
No:  for  ''if  they  will  not  believe  Moses  and  the  prophets, 
neither  will  they  be  persuaded  though  one  should  rise  from 
the  dead."  ' 

From  these  words,  therefore,  take  notice  of  this  truth ; 
namely.  That  those  icJio  reject  and  believe  not  Moses  and  the 
prophets,  are  a  very  hard-hearted  people,  that  icill  not  he 
persuaded  though  one  rise  from  the  dead. 

They  that  regard  not  the  holy  scriptures,  to  turn  to  God, 
finding  them  to  testify  of  his  goodness  and  mercy,  there  is 
but  little  hope  of  their  salvation:  "For  they  will  not," 
mark,  "  they  will  not  be  persuaded  though  one  should  rise 
from  the  dead."  This  truth  is  confirmed  by  Jesus  himself. 
If  you  read  John  v.,  where  the  Lord  is  speaking  of  himself, 
that  he  is  the  very  Christ,  he  brings  in  four  or  five  witnesses 
to  back  what  he  said;  1.  John  the  Baptist.  2.  The  works 
that  his  Father  gave  him  to  do.  3.  His  Father  speaking 
from  heaven.  4.  The  testimony  of  the  scriptures.  When 
all  this  was  done,  seeing  yet  they  would  not  believe,  he  lays 
the  fault  upon  one  of  these  two  things.  1.  Their  regarding 
an  esteem  among  men.  2.  Their  not  believing  the  pro- 
phets' writings,  even  Moses  and  the  rest.     "  For  had  ye  be- 


DANGER  OF  DESPISING  THE  SCRIPTURES.  273 

lieved  Moses/'  saith  he,  ^'ye  would  have  believed  me;  for 
he  wrote  of  me.  But  if  ye  believe  not  his  writings,  how  can 
ye  believe  my  words  ?" 

Now,  I  say,  he  that  shall  slight  the  scriptures,  and  the 
testimony  of  the  prophets  in  them  concerning  Jesus  Christ, 
must  needs  be  in  great  danger  of  losing  his  soul,  if  he  abide 
in  this  condition ;  because  he  that  slights  the  testimony, 
doth  also  slight  the  thing  testified  of,  let  him  say  the  contrary 
ever  so  often.  For  as  Jesus  Christ  hath  here  laid  down  the 
reason  of  men's  not  receiving  him,  so  the  apostle  John,  in 
another  place,  lays  down  the  reason  again,  with  a  high  and 
mighty  aggravation,  (1  John  v.  10,)  saying,  ^^He  that  be- 
lieveth  on  the  Son  of  God,  hath  the  witness  in  himself:  he 
that  believeth  not  Grod,  hath  made  him  a  liar;  because  he 
believeth  not  the  record  (mark,  ^Hhe  record)  that  God  gave 
of  his  Son."  The  record?  you  will  say,  what  is  that? 
Why  even  the  testimony  that  God  gave  of  him,  ^^by  the 
mouth  of  all  his  holy  prophets,  since  the  world  began."  Acts 
iii.  21.  That  is,  God  sending  his  Holy  Spirit  into  the  hearts 
of  his  servants,  the  prophets  and  apostles,  he,  by  his  Spirit 
in  them,  did  bear  witness,  or  record,  to  the  truth  of  salvation 
by  his  Son  Jesus,  both  before  and  after  his  coming.  And 
thus  is  that  place  also  to  be  understood,  which  saith,  "  There 
are  three  that  bear  witness  in  earth,  the  Spirit,  and  the 
water,  and  the  blood  ;'^  that  is,  the  Spirit  in  the  apostles, 
which  preached  him  to  the  world;  as  is  clear,  if  you  read 
seriously  1  Thess.  iv.  8.  The  apostle  speaking  of  Jesus 
Christ,  and  obedience  through  him,  saith  thus.  Now,  he  that 
despiseth,  despiseth  not  us,  but  God.  ^But  it  is  you  that 
speak/  '  True ;  but  it  is  by  and  through  the  Spirit :  "  He 
therefore  that  despiseth,  despiseth  not  man,  but  God,  who 
hath  also  given  unto  us  his  Holy  Spirit."  This  is,  there- 
fore, a  mighty  confirmation  of  this  truth,  that  he  that  slights 
the  record  or  testimony  that  God  by  his  Spirit,  in  his  pro- 
phets and  apostles,  hath  testified  unto  us,  slights  the  testv- 


274  SIGHS  FROM  HELL. 

mony  of  the  Spirit,  who  moved  them  to  speak  these  things; 
and  if  so,  then  I  would  fain  know,  how  any  man  can  be 
saved  by  Jesus  Christ,  that  slights  the  testimony  concerning 
Christ;  yea,  the  testimony  of  his  own  Spirit,  concerning  his 
own  self?  It  is  true,  men  may  pretend  to  have  the  testi- 
mony of  the  Spirit,  and  from  that  conceit,  set  a  low  esteem 
on  the  holy  scriptures;  but  that  spirit  that  dwelleth  in  them, 
and  teacheth  them  so  to  do,  is  no  better  than  the  spirit  of 
Satan,  though  it  calls  itself  by  the  name  of  the  Spirit  of 
Christ.  "To  the  law  therefore,  and  to  the  testimony;"  try 
them  by  that;  "if  they  speak  not  according  to  this  word,  it 
is  because  there  is  no  light  in  them/' 

The  apostle  Peter,  when  he  speaks  of  the  glorious  voice 
that  he  had  from  the  excellent  Majesty,  saying  of  Christ, 
"  This  is  my  beloved  Son,  hear  him,'^  saith  thus  to  them 
unto  whom  he  wrote  :  "  We  have  also  a  more  sure  word  of 
prophecy''  (or,  "  of  the  prophets,"  for  so  you  may  read  it), 
"whereunto  ye  do  well  that  ye  take  heed."  That  is, 
though  we  tell  you  that  we  had  this  excellent  testimony 
from  his  own  mouth,  evidently;  yet  you  have  the  prophets. 
We  tell  you  this,  and  ye  need  not  doubt  of  the  truth  of  it ; 
but  if  you  should,  yet  you  may  not,  must  not,  ought  not  to 
question  them.  Search  therefore  into  them,  until  the  day 
dawn,  and  the  day-star  arise  in  your  hearts ;  that  is,  until, 
by  the  same  Spirit  that  gave  forth  the  scriptures  you  find 
the  truth  confirmed  to  your  souls,  which  you  have  found 
recorded  in  the  scriptures.  That  this  word  of  prophecy, 
or  of  the  prophets,  is  the  scriptures,  read  on :  For  (saith 
he)  "  Knowing  this  first,  that  no  prophecy  of  the  scripture 
is  of  any  private  interpretation,"  &c.  2  Peter  i.  18,  19,  20. 

But  you  will  say.  What  needs  all  this  ado ;  and  why  is 
all  this  time  and  pains  spent  in  speaking  of  this,  that  is 
surely  believed  already  ?  This  is  a  thing  received  by  all, 
that  they  believe  the  scriptures  to  be  the  word  of  God,  that 
Bure  word  of  prophecy;  and  therefore  you  need  not  spend 


FEW  REALLY  BELIEVE  THE  SCRIPTURES.  275 

your  time  in  proving  tliese  things,  and  the  truth  of  them, 
seeing  we  grant  and  confess  the  truth  of  it  before  you 
begin  to  sjoeak  your  judgment  of  them. 

I  answer,  1.  The  truths  of  God  cannot  be  borne  witness 
unto  too  often.  You  may  as  well  say,  'You  need  not  preach 
Jesus  Christ  so  much,  seeing  he  hath  been,  and  is,  received 
for  the  true  Messiah  already.' 

2.  Though  many  may  suppose  that  they  do  believe  the 
scriptures,  yet  if  they  were  but  well  examined,  you  will  find 
them  either  by  word  of  mouth,  or  else  by  their  conduct,  to 
deny,  reject,  and  slight  the  holy  scriptures.  It  is  true,  there 
is  a  notional,  and  historical  assent  in  the  head,  I  say,  in 
the  heads  of  many,  or  most,  to  the  truth  contained  in  scrip- 
ture. But  try  them,  I  say,  and  you  shall  find  but  a  little, 
if  any,  of  the  faith  of  the  operation  of  Grod  in  the  hearts  of 
poor  men  to  believe  the  scriptures,  and  things  contained  in 
them.  Many,  yea,  most  men,  believe  the  scriptures,  as 
they  believe  a  fable,  a  story,  a  tale,  of  which  there  is  no 
certainty.  But  alas !  there  are  but  few  do  indeed  and  in 
truth  believe  the  scriptures  to  be  the  very  word  of  God. 

Object.  But  you  will  say.  This  seems  strange  to  me. 

Answ.  And  it  seems  as  true  to  me :  and  I  doubt  not  but 
to  make  it  manifest,  that  there  are  but  few,  yea,  very  few, 
that  do  efi'ectually  (for  that  I  aim  at)  believe  the  scriptures, 
and  the  truths  contained  in,  and  spoken  of  by  them.  But 
to  make  this  appear,  and  that  to  purpose  (if  God  will),  I 
shall  lay  you  down  the  several  operations  that  the  scriptures 
have  on  them  who  do  efi'ectually  believe  the  things  contained 
in  them. 

1.  He  that  doth  efi'ectually  believe  the  scriptures,  hath, 
in  the  first  place,  heen  hilled;  I  say,  killed  by  the  authority 
of  the  holy  scriptures;  struck  stark  dead  in  a  spiritual  sense, 
by  the  holy  scriptures  being  set  home  by  that  Spirit  which 
gave  them  forth  upon  the  soul.  ''The  letter  killeth;''  the 
letter  strikes  men  dead.  2  Cor.  iii.  6.     And  this  Paul  wit- 


27G  SIGHS  FROM  HELL. 

nessed  and  found  (before  he  could  say,  I  believe  all  that  the 
prophets  have  spoken),  where  he  saith,  "I  was  alive  without 
the  law  once ;"  that  is,  in  my  natural  state,  before  the  law 
was  set  on  my  heart  with  power.  "  But  when  the  com- 
mandment came,  sin  revived,  and  I  died/'  Rom.  vii.  9.  '^  And 
that  law  that  was  ordained  to  life,  I  found  to  be  unto  death ; 
for  sin  taking  occasion  by  the  commandment,  deceived  me, 
and  by  it  slew  me.''  Verses  10,  11.  Now  that  which  is 
called  the  ''  letter,"  in  2  Cor.  iii.  is  called  "  the  law"  in 
Rom.  vii. ;  which  by  its  power  and  operation,  as  it  is  wielded 
by  the  Spirit  of  Grod,  doth  in  the  first  place  kill  and  slay  all 
those  that  are  enabled  to  believe  the  scriptures.  ^'I  kill," 
saith  Grod ;  that  is.  With  my  law  I  pierce,  I  wound,  I  prick 
men  into  the  very  heart,  by  showing  them  their  sins  against 
the  law.  Deut.  xxxii.  39;  Acts  ii.  3G,  37.  And  he  that  is 
ignorant  of  this,  is  also  ignorant  of,  and  doth  not  really  and 
eflfectually  believe  the  scriptures. 

Inq.  But  you  will  say,  How  doth  the  law  kill  and  strike 
dead  the  poor  creatures  ? 

Answ.  The  letter  or  law  doth  kill  thus :  It  is  set  home 
upon  the  soul,  and  discovers  to  the  soul  its  transgressions 
against  the  law;  and  shows  the  soul  also,  that  it  cannot 
completely  satisfy  the  justice  of  Grod  for  the  breach  of  his 
law;  therefore  it  is  condemned.  John  iii.  18.  Mark,  ^^He 
that  believeth  not  is  condemned  already;"  namely,  by  the 
law ;  that  is,  the  law  doth  condemn  him ;  yea,  it  hath  con- 
demned him  already  for  his  sins  against  it ;  as  it  is  written, 
"  Cursed  is  every  one  that  continueth  not  in  all  things  which 
are  written  in  the  book  of  the  law  to  do  them."  Gal.  iii.  10. 
Now  all  men,  as  they  come  into  the  world,  are  in  this  con- 
dition, that  is,  condemned  by  the  law;  yet  not  belie^nng 
their  condemnation  by  the  law  really,  they  do  not  also 
believe  really  and  effectually  the  law  that  doth  condemn 
them.  For  as  men  have  but  a  notion  of  the  one,  that  is, 
their  condemnation,  because  of  sins  against  the  law;  so  they 


POWER  OF  THE  LAW  WHEN  BELIEVED.  277 

have  but  a  notion  of  the  condemning,  killing,  and  destroy- 
ing power  of  the  law :  For,  as  the  one  is,  so  in  these  things 
always  is  the  other.  There  is  no  man  that  doth  really 
believe  the  law  or  gospel,  further  than  they  do  feel  the 
power  and  authority  of  them  in  their  hearts.  "  Ye  err,  not 
knowing  the  scriptures,  nor  the  power  of  Grod.^'  Now,  this 
letter,  or  law,  is  not  to  be  taken  in  the  largest  sense,  but  is 
strictly  to  be  tied  to  the  ten  commandments,  whose  proper 
work  is  only  by  showing  the  soul  its  sin  against  the  law,  to 
kill ;  and  there  leaves  him  stark  dead ;  not  giving  him  the 
least  life,  or  support,  or  comfort.  It  leaves  the  soul  in  a 
helpless  and  hopeless  condition,  as  from  itself,  or  any  other 
mere  creature. 

It  is  true,  the  law  hath  laid  all  men  for  dead  as  they 
come  into  the  world;  but  all  men  do  not  see  themselves 
dead,  until  they  see  the  law  that  struck  them  dead  striking 
in  their  souls,  and  having  struck  them  that  fatal  blow.  As 
a  man  that  is  fast  asleep  in  a  house,  and  that  on  fire  about 
his  ears,  and  he  not  knowing  it,  because  he  is  asleep;  even 
so,  because  poor  souls  are  asleep  in  sin,  though  the  wrath 
of  God,  the  curse  of  his  law,  and  the  flames  of  hell  have 
beset  them  round  about,  yet  they  do  not  believe  it,  because 
they  are  asleep  in  sin.  Now,  as  he  that  is  awakened  and 
sees  this,  sees  that  through  this  he  is  a  dead  man;  even  so 
they  that  do  see  their  state  by  nature  being  such  a  sad  con- 
dition, do  also  see  themselves  by  that  law  to  be  dead  men 
naturally. 

But  now,  when  didst  thou  feel  the  power  of  this  first 
part  of  the  scripture,  the  law,  so  mighty  as  to  strike  thee 
dead  ?  If  not,  thou  dost  not  so  much  as  verily  believe  that 
part  of  scripture,  that  doth  contain  the  law  in  it,  to  be  the 
truth  of  G-od. 

2.  Yet  if  thou  shouldst  have  felt  something;  I  say,  some- 
thing of  the  killing  power  of  the  law  of  God  in  thine  heart, 
this  is  not  an  argument  to  prove,  that  thou  believest  all  the 

24 


278  SIGHS  FROM  HELL. 

things  contained  in  the  scripture,  for  there  is  gospel  as  well 
as  law ;  and  therefore  I  shall  speak  of  that  also ;  that  is, 
whether  thou  hast  felt  the  power  of  the  gospel,  as  well  as 
something  of  the  power  of  the  law. 

If  then  thou  hast  found  the  power  of  the  gospel  and  so 
believed  it ;  thou  hast  found  it  thus  with  thy  soul : 

(1.)  Thou  hast  been  showed  by  the  word  of  truth,  of  the 
gospel,  in  the  light  of  the  Spirit  of  Christ,  that  hi/  nature 
thou  wert  loithout  the  true  faith  of  the  Spirit  of  Christ; 
that  by  nature  thou  wert  without  the  true  faith  of  the  Son 
of  God  in  thy  soul.  ^  For  when  the  Spirit  is  come,'  says 
Christ,  ^he  shall  show  men  that  they  believe  not  in  me.' 
John  xvi.  9.  Mark,  though  thou  hast,  as  I  said  before,  felt 
somewhat  of  the  power  of  the  law,  letter,  or  ten  command- 
ments, yet,  as  thou  hast  not  been  brought  to  this,  to  see  by 
the  Spirit  in  the  gospel,  that  thou  art  without  faith  by 
nature,  thou  hast  not  yet  tasted,  much  less  believed  any  part 
of  the  gospel.  For  the  gospel  and  the  law  are  two  distinct 
covenants :  and  they  that  are  under  the  law  may  be  con- 
vinced by  it,  and  so  believe  the  law  or  first  covenant,  and 
yet  in  the  mean  time  be  a  stranger  to  the  covenant  of 
promise,  that  is,  the  gospel,  and  so  have  no  hope  in  them. 
Eph.  ii.  12.  There  is  not  any  promise  that  can  be  savingly 
believed,  until  the  soul  be  by  the  gospel  converted  to  Jesus 
Christ,  For  though  men  do  think  ever  so  much  that  they 
believe  the  things,  or  the  word,  of  the  gospel  of  our  salva- 
tion, yet  unless  they  have  the  work  of  grace  in  their  souls, 
they  do  not,  cannot,  rightly  believe  the  things  contained  in 
the  scriptures. 

(2.)  Again,  as  the  law  killeth  those  that  believe  it,  even  so 
the  promises  contained  in  the  gospel,  do  through  faith  ad- 
minister comfort  to  those  that  believe  it  aright.  "My  words,'' 
saith  Christ,  "  my  words,  they  are  spirit  and  they  are  life." 
John  vi.  63.  As  if  he  had  said,  ^The  words  contained  iu 
the  law  as  a  covenant  of  works,  they  wound,  they  kill,  they 


POWER  OP  THE  GOSPEL  WHEN  BELIEVED.  279 

Btrike  dead  those  that  are  under  them.  But  as  for  me, 
"The  words  that  I  speak  unto  you,  they  are  spirit,  and  they 
are  life.''  That  is,  whosoever  doth  receive  them  believingly, 
shall  find  them  full  of  operation,  to  comfort,  quicken,  and 
revive  the  soul.  For  as  I  did  not  come  into  the  world  to 
destroy  men's  lives,  so  the  words  that  I  speak  (as  I  am  sent 
to  preach  the  gospel),  they  have  no  such  tendency  unto 
those  that  believe  them.  The  promises  that  are  in  the 
gospel,  0 !  how  do  they  comfort  them !  Such  a  promise, 
and  such  a  promise,  0  how  sweet  is  it !  How  comfortable 
to  those  that  believe  them !'  Alas  there  are  many  poor  souls 
that  think  they  believe  the  scriptures  to  be  the  word  of  God, 
and  yet  they  never  enjoyed  any  thing  of  the  life  of  the 
promises.  They  come  in  upon  the  heart  to  quicken,  to  revive 
thee,  to  raise  thee  from  the  sentence  of  death  that  is  passed 
on  thee  by  the  law.  And  through  the  faith  that  is  wrought 
in  thy  soul,  by  the  operation  of  God's  Holy  Spirit  (though 
once  killed  by  the  law  or  letter),  thou  art  made  alive  in  the 
Lord  Jesus  Christ,  who  is  presented  to  thy  soul  in  the 
promises. 

3.  Dost  thou  in  deed  and  in  truth  believe  the  scriptures 
to  be  the  word  of  God?  Then  the  things  contained  in 
them,  especially  the  things  of  the  gospel,  are  very  excellent  to 
thy  soul;  as  the  birth  of  Christ,  his  death,  resurrection,  in- 
tercession, and  second  coming.  0  how  precious  and  excel- 
lent are  they  to  thy  soul !  Insomuch,  that  thou  regardest 
nothing  in  comparison  of  them!  0,  it  is  Christ's  birth,, 
blood,  death,  resurrection,  &c.,  according  to  the  scriptures, 
that  thou  dost  rejoice  in  exceedingly,  and  abundantly  desire ! 
"  Whom  having  not  seen,  ye  love ;  in  whom,  though  now 
ye  see  him  not,  yet  believing,  ye  rejoice,  with  joy  unspeak- 
able, and  full  of  glory."  1  Cor.  xv.  1-6,  compared  with 
Phil.  iii.  6,  7,  8  J  1  Peter  i.  8. 

4.  Dost  thou,  believe  the  scriptures  to  be  the  word  of 
God  ?     Then  thou  standest  in  aioe  of,  and  dost  much  reve- 


280  SIGHS  FROM  HELL. 

rence  them.  Why,  they  are  the  word  of  God,  the  true  say- 
ings of  God ;  they  are  the  counsel  of  God ;  they  are  his 
promises  and  his  threateniiigs.  Poor  souls  are  apt  to  think, 
'if  I  could  hear  God  speak  to  me  from  heaven  with  an  audi- 
ble voice,  then  sure  I  should  be  serious  and  believe  it/  But 
truly,  if  God  should  speak  to  thee  from  heaven,  except  thou 
wert  converted,  thou  wouldst  not  regard,  nor  really  believe 
him.  But  if  thou  dost  believe  the  scriptures,  thou  seest  that 
they  are  the  truth,  as  really  as  if  God  should  speak  to  thee 
from  heaven  through  the  clouds;  and  therefore  never  flatter 
thyself,  foolishly  thinking,  that  if  it  were  so  and  so,  then 
thou  couldst  believe.  I  tell  thee,  saith  Christ,  "If  they 
believe  not  Moses  and  the  prophets,  neither  will  they  believe 
though  one  should  rise  from  the  dead.''     But, 

5.  Dost  thou  believe  the  scriptures  to  be  the  word  of 
God?  Then  through  faith  in  Christ,  thou  endeavorest  to 
five  thy  life  squared  according  to  the  scriptures,  both  in 
word  and  practice.  Nay,  I  say,  thou  mayst  have,  though 
thou  do  not  believe  them  all.  My  meaning  is,  that  if  thou 
believe  none  but  the  ten  commandments,  thy  life  may  be 
according  to  them,  a  legal  holy  life;  and  if  thou  do  believe 
the  gospel  too,  then  thy  life  will  be  by  the  faith  of  our  Lord 
Jesus  Christ ;  that  is,  either  thou  wilt  live  in  the  blessed 
and  holy  enjoyment  of  what  is  testified  in  the  scripture  con- 
cerning the  glorious  things  of  the  Lord  Jesus  Christ,  or  else 
thou  wilt  be  exceedingly  panting  after  them.  For  the 
scriptures  carry  such  a  blessed  beauty  in  them  to  that  soul 
that  hath  faith  in  the  things  contained  in  them,  that  they  do 
take  the  heart  and  captivate  the  soul  of  him  that  believeth 
them,  into  the  love  and  liking  of  them.  "Believing  all 
things  that  are  written  in  the  law  and  the  prophets :  and 
have  hope  toward  God,  that  there  shall  be  a  resurrection  of 
the  dead,  both  of  the  just  and  unjust.  And  herein  do  I 
exercise  myself,  to  have  always  a  conscience  void  of  ofl"ence, 
both  toward  God  and  toward  man."  Acts  xxiv.  14,  15,  16. 


POWER  OF  THE  SCRIPTURES.  281 

6.  *  He  that  believes  the  scriptures  to  be  the  word  of  God, 
if  he  do  but  suppose  that  any  one  place  of  scripture  doth  ex- 
clude him,  and  shut  him  out  of  and  from  a  share  in  the  pro- 
mises contained  in  them,  0  it  will  trouble  him,  grie-ve  him, 
perplex  him ;  yea,  he  will  not  be  satisfied  until  he  be  re- 
solved, and  the  contrary  sealed  to  his  soul.  For  he  knows 
that  the  scriptures  are  the  word  of  God,  all  truth;  and 
therefore  he  knows,  that  if  any  one  sentence  doth  exclude 
or  bar  him  out  for  want  of  this  or  the  other  qualification,  he 
knows  also,  that  not  the  word  alone  shuts  him  out,  but  he 
that  speaks  it,  even  God  himself.  And  therefore  he  cannot, 
will  not,  dare  not,  be  contented  until  he  finds  his  soul  and 
scripture  together  (with  the  things  contained  therein),  to 
embrace  each  other,  and  a  sweet  correspondency  and  agree- 
ment between  them.  For  you  must  know,  that  to  him  that 
believes  the  scriptures  aright,  the  promises,  or  threateninySy 
are  of  more  power  to  comfort  or  cast  down,  than  all  the 
promises  or  threatenings  of  all  the  men  in  the  world.  And 
this  was  the  cause  why  the  martyrs  of  Jesus  did  so  slight 
both  the  promises  of  their  adversaries,  when  they  would 
have  overcome  them  with  profiering  the  great  things  of  this 
world  unto  them;  and  also  their  threatenings,  when  they 
told  them  they  would  rack  them,  hang  them,  burn  them. 
Acts  XX.  24.  None  of  these  things  could  prevail  upon 
them,  or  against  them;  because  they  did  most  really  be- 
lieve the  scriptures,  and  the  things  contained  in  them,  as  is 
clearly  found,  and  to  be  seen  in  Heb.  xi.  and  also  in  Mr. 
Fox's  records  of  their  brethren,  in  the  Book  of  Martyrs. 

7.  He  that  belie veth  the  scriptures  to  be  the  word  of 
God,  believeth  that  men  must  be  born  again,  and  also  be 
partakers  of  that  faith  which  is  of  the  operation  of  God 
(according  as  he  hath  read  and  believed),  or  else  he  must 
and  shall  be  damned.  And  he  that  believeth  this  aright, 
will  not  he  contented  until  (according  as  it  is  writteii)  he  do 
partake  of,  and  enjoy  the  new  hirth,  and  luitil  he  do  find 

24* 


282  SIGHS  FROM  HELL. 

through  grace,  that  faith  that  is  wrought  hy  the  operation  of 
God  in  his  soul.  For  this  is  the  cause  why  men  do  satisfy 
themselves  with  so  slender  a  conceited  hope  that  their  state 
is  good  (when  it  is  nothing  so),  namely,  because  they  do 
not  credit  the  scripture;  for  did  they,  they  would  look  into 
their  own  hearts,  and  examine  seriously  whether  that  faith, 
that  hope,  that  grace,  which  they  think  they  have,  be  of 
that  nature,  and  wrought  by  that  Spirit  and  power  which 
the  scripture  speaketh  of.  I  speak  this  of  an  effectual  be- 
lieving, without  which  all  other  is  nothing  unto  salvation. 

Now  then,  because  I  would  not  be  tedious,  I  shall  at  this 
time  lay  down  no  more  discoveries  of  such  an  one  as  doth 
savingly  believe  the  scriptures,  and  the  things  contained  in 
them,  but  shall  speak  a  few  words  of  examination  concern- 
ing the  things  already  mentioned.     As, 

Thou  sayest  thou  dost  in  deed  and  in  truth  effectually  be- 
lieve the  scriptures:  I  ask  therefore,  ivast  thou  ever  killed 
stark  dead  by  the  law  of  works  contained  in  the  scriptures? 
Killed  by  the  law  or  letter,  and  made  to  see  thy  sins  against 
it,  and  left  in  a  helpless  condition  by  the  law?  For,  as  I 
said,  the  proper  work  of  the  law  is  to  slay  the  soul  and  to 
leave  it  dead  in  a  helpless  state.  For  it  doth  neither  give 
the  soul  any  comfort  itself  when  it  comes,  nor  doth  it  show 
the  soul  where  comfort  is  to  be  had;  and  therefore  is  called 
the  ''  ministration  of  condemnation,"  as  in  2  Cor.  iii.  9 ; 
"the  ministration  of  death."  2  Cor.  iii.  7.  For  though  men 
have  many  a  notion  of  the  blessed  word  of  God,  as  the  children 
of  Israel  had,  yet  before  they  be  converted,  it  may  truly  be 
said  of  them,  "  Ye  do  err  not  knowing  the  scriptures,  nor 
the  power  of  God." 

You  say  you  do  believe  the  scriptures  to  be  the  word  of 
God.  I  say  again,  examine,  tvert  thou  ever  quickened  from 
a  dead  state  by  the  power  of  the  Spirit  of  Christ  through  the 
other  part  of  the  scriptures;  that  is  to  say,  by  the  power  of 
God  in  his  Son  Jesus  Christ,  through  the  covenant  of  pro- 


HELrS  TO  SELF-EXAMINATION.  283 

iiiise  ?  I  tell  thee  from  the  Lord,  if  thou  hast,  thou  hast  felt 
such  a  quickening  power  in  the  words  of  Christ  (John  vi. 
63),  that  thou  hast  been  lifted  out  of  that  dead  condition  that 
thou  before  wert  in;  and  that  when  thou  wast  under  the 
guilt  of  sin,  the  curse  of  the  law,  and  the  power  of  the  devil, 
and  the  justice  of  the  great  God,  thou  hast  been  enabled  by 
the  power  of  God  in  Christ  revealed  to  thee  by  the  Spirit, 
through  and  by  the  scripture,  to  look  sin,  death,  hell,  the 
devil,  and  the  law,  and  all  things  that  are  at  enmity  with 
thee,  with  boldness  and  comfort  in  the  face,  through  the 
blood,  death,  righteousness,  resurrection,  and  intercession  of 
Christ,  made  mention  of  in  the  scriptures. 

And,  on  this  account,  0  how  excellent  are  the  scriptures 
to  thy  soul !  0  how  much  virtue  dost  thou  see  in  such  a 
promise,  in  such  an  invitation !  They  are  so  large  thou 
canst  say,  '  Christ  will  in  no  wise  cast  me  out !  My  crimson 
sins  shall  be  as  white  as  snow !'  I  tell  thee,  friend,  there 
are  some  promises  that  the  Lord  hath  helped  me  to  lay  hold 
of,  through,  and  by  Jesus  Christ,  that  I  would  not  have 
them  out  of  the  Bible  for  as  much  gold  and  silver  as  can  lie 
between  York  and  London,  piled  up  to  the  stars;  because 
through  them  Christ  is  pleased,  by  his  Spirit,  to  convey 
comfort  to  my  soul.  I  say,  when  the  law  curses,  when  the 
devil  tempts,  when  hell-fire  flames  in  my  conscience;  my 
sins,  with  the  guilt  of  them,  tearing  me;  then  is  Christ  re- 
vealed so  sweetly  to  my  poor  soul  through  the  promises, 
that  all  is  forced  to  fly  and  leave  ofi"  to  accuse  my  soul.  So 
also,  when  the  world  frowns,  when  the  enemies  rage  and 
threaten  to  kill  me,  then  also  the  precious,  the  exceeding 
great  and  precious  promises  do  weigh  down  all,  and  comfort 
the  soul  against  all.  This  is  the  efiiect  of  believing  the 
scriptures  savingly;  for  they  that  do  so,  have  through  the 
scriptures  good  comfort,  and  also  ground  of  hope  (Rom.  xv. 
4), — believing  those  things  to  be  its  own  which  the  scrip- 
tures hold  forth. 


284  SIGUS  FROM  HELL. 

Examine,  Dost  tliou  stand  in  awe  of  sinning  against 
God,  because  he  hath  in  the  scriptures  commanded  thee  to 
abstain  from  it  ?  Dost  thou  give  diligence  to  make  thy  call- 
ing and  election  sure,  because  God  commandeth  it  in  the 
scriptures?  Dost  thou  examine  thyself  whether  thou  be  in 
the  faith  or  no,  having  a  command  in  scripture  so  to  do? 
Or  dost  thou  (notwithstanding  what  thou  readest  in  the 
scriptures)  follow  the  world,  delight  in  sin,  neglect  coming 
to  Jesus  Christ,  speak  evil  of  the  saints,  slight  and  make  a 
mock  at  the  ordinances  of  God,  delight  in  wicked  company, 
and  the  like  ?  Then  know,  that  it  is  because  thou  dost  not 
in  deed  and  in  truth  believe  the  scriptures  effectually.  For 
as  I  said  before,  if  a  man  do  believe  them,  and  that  savingly, 
then  he  stands  in  awe;  he  looks  to  his  steps;  he  turns  his 
feet  from  evil;  and  endeavors  to  follow  that  which  is  good, 
which  God  hath  commanded  in  the  scriptures  of  truth.  Yet 
not  from  a  legal  or  natural  princij^le;  that  is,  to  seek  for 
life  by  doing  that  good  thing;  but  knowing  that  salvation  is 
already  obtained  for  him  by  the  blood  of  that  man  Christ 
Jesus  on  the  cross,  because  he  believes  the  scriptures; 
therefore,  (mark,  I  pray,)  therefore  I  say,  he  labors  to  walk 
with  his  God  in  all  well-pleasing  and  godliness,  because  the 
sweet  power  of  the  love  of  Christ,  which  he  feels  in  his  soul 
by  the  Spirit  according  to  the  scriptures,  constrains  him  so 
to  do.  2  Cor.  V.  14. 

Examine  again.  Dost  thou  labor  after  those  qualifica- 
tions hy  which  the  scriptures  do  describe  a  child  of  God? 
that  is,  faith,  yea,  the  right  faith,  the  most  holy  faith,  the 
faith  of  the  operation  of  God  ?  And  also,  dost  thou  ex- 
amine whether  there  is  a  real  growth  of  grace  in  thy  soul, 
as  in  love,  zeal,  self-denial;  and  a  seeking  by  all  means  to 
attain  (if  possible)  to  the  resurrection  of  the  dead?  that  is, 
not  to  satisfy  thyself  until  thou  be  dissolved  and  rid  of  this 
body  of  death,  and  be  transformed  into  that  glory  that  the 
saints  shall  be  in  after  the  resurrection  day  ?  And  in  the  mean 


HELPS  TO  SELF-EXAMINATION.  285 

time  dost  thou  labor  and  take  all  opportunities  to  walk  as 
near  as  may  be  to  the  pitch,  though  thou  know  thou  canst 
not  attain  it  perfectly?  Yet  I  say,  thou  dost  aim  at  it,  seek 
after  it,  press  toward  it,  and  hold  on  in  thy  race;  thou  shun-' 
nest  that  which  may  any  way  hinder  thee,  and  also  closest 
in  with  what  may  any  way  further  the  same;  knowing  that 
that  must  be,  or  desiring  that  it  should  be,  thine  eternal 
frame ;  and  therefore  out  of  love  and  liking  to  it  thou  dost 
desire  and  long  after  it,  as  being  the  thing  that  doth  most 
please  thy  soul. 

Or  how  is  it  with  thy  soul?  Art  thou  such  an  one  as 
regards  not  these  things;  but  rather  busy  thy  thoughts 
about  the  things  here  below;  following  those  things  that 
have  no  scent  of  divine  glory  upon  them  ?  If  so,  look  to 
thyself,  thou  art  an  unbeliever,  and  so  under  the  wrath  of 
God,  and  wilt  for  certain  fall  into  the  same  place  of  torment 
that  thy  fellows  have  fallen  into  before  thee,  to  the  grief  of 
thy  own  soul,  and  thy  everlasting  destruction. 

Consider  and  regard  these  things,  and  lay  them  to  thy 
heart  before  it  be  too  late  to  recover  thyself,  by  repenting 
of  the  one,  and  desiring  to  close  in  with  the  other.  Oh ! 
I  say,  regard,  regard;  for  hell  is  hot !  God's  hand  is  up !  The 
law  is  resolved  to  discharge  against  thy  soul !  The  judg- 
ment-day is  at  hand !  the  graves  are  ready  to  fly  open !  the 
trumpet  is  near  the  sounding !  the  sentence  will,  ere  long 
be  past,  and  then  you  and  I  cannot  call  time  again ! 

3.  But  again.  Seeing  the  scriptures  are  so  certain,  so  sure^ 
so  irrevocable  and  firm,  and  seeing  the  saving  faith  of  the 
things  contained  therein  is  to  reform  the  soul,  and  bring  it 
over  to  the  things  of  God ;  really  conforming  to  the  things 
contained  therein,  both  to  the  point  of  justification,  and  also 
an  impartial  walking,  and  giving  up  thy  soul  and  body  to  a 
conformity  to  all  the  commands,  counsels,  instructions,  and 
exhortations  contained  therein;  this  then,  will  teach  us  how 
to  judge  of  those  who  give  up  themselves  to  walk  in  the 


286  SIGHS  FROM  HELL. 

imaginations  of  their  own  hearts,  who  slight  and  lay  aside 
the  scriptures,  counting  them  but  empty  and  uncertain 
things,  and  will  live  every  day  in  open  contradiction  to  what 
is  contained,  commanded,  and  forbidden  therein. 

As,  First,  This  will  show  us  that  all  your  drunkards, 
whorem asters,  liars,  thieves,  swearers,  backbiters,  slander- 
ers, scojffers  at  goodness,  &c.,  are  unbelievers;  I  say,  we  may 
see  by  this,  that  they  that  live  so,  have  not  the  faith  of  the 
scriptures  in  their  hearts;  seeing  they  delight  to  practise 
those  things  that  are  forbidden  by  and  in  them.  And  so 
they  continuing,  living  and  dying  in  this  state,  we  may 
conclude,  without  fear,  that  these  portions  of  holy  scripture 
belong  unto  them,  and  shall  for  certain  be  fulfilled  upon 
them;  ^'He  that  believeth  not  shall  be  damned.^'  Mark  xvi. 
16.  ^^The  unrighteous  shall  not  inherit  the  kingdom  of 
God.''  1  Cor.  vi.  9,  10.  ^'  But  thff-unbelieving,  the  abomi- 
nable, and  the  whoremongers,  and  all  liars,  shall  have  their 
part  in  the  lake  that  burneth  with  fire  and  brimstone."  Rev. 
xxi.  8.  "Depart  ye  cursed  into  everlasting  fire,  prepared 
for  the  devil  and  his  angels.''  Matt.  xxv.  41.  ^Depart, 
depart  from  me,  for  I  will  not  save  you !  Depart,  for  my 
blood  shall  not  at  all  wash  you !  Depart,  for  you  shall  not 
set  one  foot  into  the  kingdom  of  heaven !  Depart,  ye 
cursed !  Ye  arc  cursed  of  God,  cursed  of  his  law,  cursed  of 
me,  cursed  by  the  saints,  and  cursed  by  the  angels,  cursed 
all  over,  nothing  but  cursed;  and  therefore  depart  from  me  !' 
^  And  whither  V  '■  Into  everlasting  fire ;  fire  that  will  scald, 
scorch,  burn,  and  flame  to  purpose;  "fire  that  shall  never 
be  quenched  (Mark  ix.);  fire  that  will  last  to  all  eternity.' 
'And  must  we  be  all  alone?'  ^No;  you  shall  have  com- 
pany, store  of  company  with  you;  namely,  all  the  raging, 
roaring  devils,  together  with  an  innumerable  company  of 
fellow-damned  sinners,  men,  women,  and  children.' — And  if 
the  scriptures  be  true  (as  they  will  one  day  wonderfully 
appear  to  be),  then  this  must,  and  shall,  be  tliy  portion,  if 


DOOM  OP  UNBELIEVERS.  287 

thou  live  and  die  in  this  state,  and  of  all  of  them  who  continue 
in  sinning  against  the  truth  contained  in  the  scriptures. 

Dost  thou  delight  to  sin  against  plain  commands  ?  Thou 
art  gone ! 

Dost  thou  slight  and  scorn  the  counsels  contained  in  the 
scriptures,  and  continue  in  so  doing  ?     Then  thou  art  gone  ! 

Dost  thou  continually  neglect  to  come  to  Christ,  and  use 
arguments  in  thine  own  heart  to  satisfy  thy  soul  with  so 
doing?  Then  thou  art  gone!  Luke  xiv.  17,  18,  compared 
with  verse  24,  and  Heb.  ii.  3.  ^^  How  shall  we  escape  if  we 
neglect  so  great  salvation?'^  ^^  How  shall  we  escape ?''  that 
is.  There  is  no  way  to  escape;  1.  Because  God  hath  said  we 
shall  not.  Heb.  xii.  25.  ^^See  that  ye  refuse  not  him  that 
speakethj  for  if  they  escaped  not  who  refused  him  that 
spake  on  earth  (that  was  Moses),  much  more  shall  not  we 
escape,  if  we  turn  away  from  him  that  speaketh  from  hea- 
ven." 2.  Because  he  hath  not  only  said,  they  shall  not, 
but  also  hath  bound  it  with  an  oath,  saying,  ^^  So  I  sware 
in  my  wrath.  They  shall  not  enter  into  my  rest."  Heb.  iii. 
11.  To  whom  did  he  swear  that  they  should  not  enter  into 
his  rest?  Answer,  ^' To  them  that  believed  not."  "So  we 
see  they  could  not  enter  in,  because  of  unbelief."  Yer.  18, 19. 

Secondly,  This  will  teach  us  what  to  think  and  conclude 
of  such,  as  though  they  do  not  so  openly  discover  their  folly 
by  open  and  gross  sins  against  the  law,  yet  will  give  more 
heed  to  their  own  spirits  and  movings  thereof  (though  they 
be  neither  commanded,  nor  commended  for  the  same  in 
scripture;  nay,  though  the  scripture  command  and  commend 
the  contrary,  Isa.  viii.  20)  than  they  will  to  the  holy  and 
revealed  will  of  God.  I  say,  such  men  are  in  as  bad  a  state 
as  the  other  to  the  full,  being  disobedient  to  God's  will 
revealed  in  his  word  as  well  as  they,  though  in  a  different 
manner;  the  one  openly  transgressing  against  the  plain  and 
well  known  truths  revealed  in  it;  the  other,  though  more 
close  and  hidden,  yet  secretly  rejecting  and  slighting  them, 


288  SIGHS  FROM  HELL. 

giving  more   heed   to  their  own   spirits,   and  the   motions 
thereof,  although  not  warranted  by  the  scriptures. 
A  few  words  more,  and  so  I  shall  conclude.     And, 

1.  Take  heed  that  you  content  not  yourselves  with  a  bare 
notion  of  the  scriptures  in  your  heads ;  by  which  you  may 
go  far,  even  so  far  as  to  be  able  to  dispute  for  the  truth,  to 
preach  the  gospel,  and  labor  to  vindicate  it  in  opposition  to 
gainsayers,  and  yet  be  found  at  the  left  hand  of  Christ  at 
the  judgment-day,  forasmuch  as  thou  didst  content  thyself 
with  a  notion  or  traditional  knowledge  of  them. 

2.  Have  a  care  that  thou  own  the  wliole  scripture ;  and 
not  own  one  part  and  neglect  another,  or  slight  it.  As 
thus,  to  own  the  law,  and  slight  the  gospel,  or  to  think  that 
thou  must  be  saved  by  thy  good  doings  and  works;  for 
that  is  all  one  as  if  thou  didst  thrust  Christ  away  from 
thee;  or  else  so  to  own  the  gospel,  as  if  by  it  thou  wert 
exempted  from  all  obedience  to  the  ten  commandments, 
and  conformity  to  the  law  in  life  and  conversation ;  for 
in  so  doing,  thou  wilt  for  certain  make  sure  of  eternal 
vengeance. 

3.  Have  a  care  that  thou  put  not  wrong  names  on  the 
things  contained  in  the  scriptures,  so  as  to  call  the  law 
Christ,  and  Christ  the  law.  For  some  having  done  so 
(within  my  knowledge),  have  so  darkened  to  themselves  the 
glorious  truths  of  the  gospel,  that  in  a  very  little  time  they 
have  been  resolved  to  thwart  and  oppose  them ;  and  so  have 
made  room  in  their  souls  for  the  devil  to  inhabit,  and  ob- 
tained a  place  in  hell,  for  their  own  souls  to  be  tormented 
for  ever  and  ever. 

Against  this  danger  therefore,  in  reading  and  receiving 
the  testimony  of  scripture,  learn  to  distinguish  between  the 
law  and  the  gospel,  and  to  keep  them  clear  asunder,  as  to 
the  salvation  of  thy  soul.  And  that  thou  mayst  so  do,  in 
the  first  place,  beg  of  God  that  he  would  show  thee  the 
nature  of  the  gospel;  and  set  it  home  effectually  with  life 


CONCLUDING  CAUTIONS.  289 

and  power  upon  thy  soul  by  faith ;  which  is  this.  That  God 
would  show  thee,  that  as  thou,  being  man,  hast  sinned 
against  God ;  so  Christ  being  God-man,  hath  bought  thee 
again,  and  with  his  most  precious  blood  set  thee  free  from 
the  bondage  thou  hast  fallen  into  by  thy  sins ;  and  that  not 
upon  condition  that  thou  wilt  do  thus  and  thus,  and  this  and 
the  other  good  work ;  but  rather,  that  thou  being  justified 
freely  by  mere  grace  through  the  blood  of  Jesus,  shouldst 
also  receive  thy  strength  from  him  who  hath  bought  thee, 
to  walk  before  him  in  all  well-pleasing ;  being  enabled 
thereto  by  virtue  of  his  Spirit,  which  hath  revealed  to  thy 
soul  that  thou  art  delivered  already  from  wrath  to  come,  by 
the  obedience,  not  of  thee,  but  of  another  man,  viz.  Jesus 
Christ. 

Then,  if  the  law  thou  readest  of,  tell  thee  in  thy  con- 
science, thou  must  do  this  and  the  other  good  work  of  the 
law,  if  ever  thou  wilt  be  saved ;  answer  plainly.  That  for 
thy  part  thou  art  resolved  now  not  to  work  for  life,  but  to 
believe  in  the*"  virtue  of  that  blood  shed  upon  the  cross,  upon 
Mount  Calvary,  for  the  remission  of  sins.  And  yet  be- 
cause Christ  hath  justified  thee  freely  by  his  grace,  thou  wilt 
serve  him  in  holiness  and  righteousness  all  the  days  of  thy 
life  J  not  in  a  legal  spirit,  or  in  a  covenant  of  works ;  but 
^  mine  obedience  (say  thou)  I  will  endeavor  to  have  free, 
and  cheerful,  out  of  love  to  my  Lord  Jesus.' 

Have  a  care  thou  receive  not  this  doctrine  in  the  notion 
only ;  lest  thou  bring  a  just  damnation  upon  thy  soul  by 
professing  thyself  to  be  freed  by  Christ's  blood  from  the 
guilt  of  sin,  while  thou  remainest  still  a  servant  to  the  filth 
of  sin.  For  I  must  tell  you,  that  unless  you  have  the  true 
and  saving  work  of  the  faith  and  grace  of  the  gospel  in  your 
hearts,  you  will  either  go  on  in  a  legal  holiness,  according  to 
the  tenor  of  the  law ;  or  else,  through  a  notion  of  the  gospel 
(the  devil  bewitching  and  beguiling  thy  understanding,  will, 
and  affections);  thou  wilt;  ranter-likC;  turn  the  grace  of  God 

25 


290  SIGHS  FROM  HELL. 

into  wantonness,  and  bring  upon  tKy  soul  double,  if  not 
triple  damnation.  Because  thou  couldst  not  be  contented  to 
be  damned  for  thy  sins  against  the  law,  but  also  to  make 
ruin  sure  to  thy  soul,  thou  wouldst  dishonor  the  gospel,  and 
turn  the  grace  of  God  held  forth  and  discoyered  to  men  by 
that,  into  licentiousness. 

But  that  thou  mayst  be  sure  to  escape  these  dangerous 
rocks  on  the  right  hand  and  on  the  left,  see  that  thy  faith 
be  such  as  is  spoken  of  in  the  scriptures ;  and  that  thou  be 
not  satisfied  without  that ;  which  is  a  faith  wrought  by  the 
mighty  operation  of  God,  revealing  Christ  to,  and  in  thee, ' 
as  having  wholly  freed  thee  from  thy  sins  by  his  most 
precious  blood.  Which  faith,  if  thou  attain  unto  it,  will  so 
work  in  thy  heart,  that  first  thou  wilt  see  the  nature  of  the 
law,  and  also  the  nature  of  the  gospel,  and  delight  in  the 
glory  of  it ;  and  also  thou  wilt  find  an  engaging  of  thy  heart 
and  soul  to  Jesus  Christ,  even  to  the  giving  up  of  thy  whole 
being  unto  him,  to  be  ruled  and  governed  by  him  to  his 
glory,  and  thy  comfort,  by  the  faith  of  the  Lord  Jesus. 


THE 


RESURRECTION  OF  THE  DEAD, 

AND 

ETERNAL  JUDGMENT; 


BOTH   OF   GOOD   AND   BAD,    AT   THE   LAST   DAY, 
ASSERTED   AND   PROVED   BY   GOD'S   WORD  : 


THE  MANNER  AND  ORDER  OF  THEIR  COMING  FORTH  OF  THEIR 
GRAVES  ;    AS  ALSO,  WITH  WHAT  BODIES  THEY  DO  ARISE  : 


WITH    A    DISCOURSE     OF     THE     LAST    JUDGMENT,    AND     THE    FINAL 
CONCLUSION   OF   THE   WHOLE   WORLD. 


(291) 


TO  THE  READER. 


Courteous  Reader, 

Though  this  be  a  small  treatise,  yet  it  doth  present  thee 
with  things  of  the  greatest  and  most  weighty  concernment, 
even  with  a  discourse  of  life  and  death  to  eternity ;  opening 
and  clearing,  by  the  scriptures  of  God,  that  the  time  is  at 
hand,  when  there  shall  be  a  resurrection  of  the  dead,  both 
of  the  just  and  unjust;  even  of  the  bodies  of  both,  from  the 
graves  where  they  are,  or  shall  be,  at  the  approach  of  that 
day. 

Thou  hast  also  in  these  few  lines,  the  order  and  manner 
of  the  rising  of  these  two  sorts  of  people;  wherein  is  showed 
thee  with  what  body  they  shall  then  rise;  as  also,  their 
states  and  condition  at  that  day,  with  great  clearness. 

For  here  thou  shalt  see  the  truth  and  manner  of  the  terri- 
ble judgment,  the  opening  of  the  books,  the  examining  of 
witnesses,  with  a  final  conclusion  upon  good  and  bad.  Which, 
I  hope,  will  be  profitable  to  thy  soul  that  shall  read  it.  For 
if  thou  art  godly,  then  here  is  that  which  will,  through  God's 
blessing,  encourage  thee  to  go  on  in  the  faith  of  the  truth 
of  the  gospel;  but  if  thou  art  ungodly,  then,  here  thou 
mayst  meet  with  conviction ;  yea,  and  that  of  what  will  be, 
without  fail,  thy  end  at  the  end  of  the  world,  whether  thou 
continue  in  thy  sins,  or  repent.  If  thou  continue  in  them, 
blackness  and  darkness,  and  everlasting  destruction ;  but  if 
thou  repent  and  believe  the  gospel,  then  light,  and  life,  and 
joy,  and  comfort,  and  glory,  and  happiness,  and  that  to 
eternity. 

25*  (293) 


294  TO  THE  READER. 

Wherefore,  let  me  here  beg  these  things  at  thy  hand : 

First,  That  thou  take  heed  of  that  spirit  of  mockery,  that 
saith,  '^  Where  is  the  promise  of  his  coming  V 

Secondly,  Take  heed  that  thy  heart  be  not  overcharged 
with  surfeiting  and  drunkenness,  and  the  cares  of  this  life, 
and  so  that  day  come  upon  thee  unawares.      But 

Thirdly,  Be  diligent  in  making  thy  calling  and  elec- 
tion sure;  that  thou,  in  the  day  of  which  thou  shalt  read 
more  in  this  book,  be  not  found  without  that  glorious 
righteousness  that  will  then  stand  thee  in  stead,  and  present 
thee  before  his  glorious  presence,  with  exceeding  joy.  To 
him  be  glory  in  the  church  by  Christ  Jesus,  world  without 
end.     Amen. 

JOHN  BUNYAN. 


THE 


RESURRECTION  OF  THE  DEAD, 


ETERNAL  JUDGMENT 


CHAPTER  I. 

EXPOSITION   OF   THE   TEXT. 

But  this  I  contess  unto  thee,  that  after  the  way  which  thet  call  heresy,  so  ■wor- 
ship I  the  God  of  my  fathers,  relieving  all  things  which  are  written  in  the 

LAW  AND  IN  THE  PROPHETS :  AND   HAVE   HOPE  TOWARD  GOD,  WHICH  THEY  THEMSELVES 
ALSO  ALLOW,  THAT  THERE  SHALL  BE  A  RESURRECTION  OF  THE  DEAD,  BOTH   OF  THE  JUSX 

AND  UNJUST. — Acts  xxiv.  14, 15. 

My  discourse  upon  this  text,  will  cliiefly  concern  the  Res- 
urrection of  the  Dead ;  wherefore  to  that  I  shall  immedi- 
ately apply  myself,  not  meddling  with  what  else  is  couched 
in  the  words. 

You  see  here  that  Paul,  being,  upon  his  arraignment,-  ac- 
cused of  many  things,  by  some  Jews  that  were  violent  for 
his  blood;  and  being  permitted  to  speak  for  himself,  by 
the  then  heathen  magistrate ;  doth  in  few  words  tell  them, 
that  as  touching  the  crimes  wherewith  they  charged  him,  he 
was  utterly  faultless.  Only  this  he  confessed.  That  after 
that  way  which  they  call  heresy,  so  he  worshipped  the  Grod 
of  his  fathers,  believing  all  things  that  are  written  in  the 

(295) 


296        THE  EESURRECTION  OF  THE  DEAD. 

law  and  the  prophets;  and  that  he  had  the  same  hope  to- 
wards God,  which  they  themselves  did  allow,  that  there 
should  be  a  resurrection  of  the  dead,  both  of  the  just  and 
unjust. 

Whence  note  by  the  way,  that  a  hypocritical  people  will 
persecute  the  power  of  those  truths  in  others,  which  them- 
selves in  words  profess :  ^  I  have  hope  towards  God,  and  that 
such  a  hope  as  they  themselves  do  allow,  and  yet  I  am  this 
day,  and  for  this  very  thing,  persecuted  by  them.' 

But  to  come  to  my  purpose,  "There  shall  be  a  resur- 
rection of  the  dead,  &c.  By  these  words  the  apostle  show- 
eth  us  what  was  the  substance  of  his  doctrine,  namely,  that 
there  should  be  a  resurrection  of  the  dead ;  and  by  these 
words  also,  what  was  the  great  argument  with  his  soul,  to 
carry  him  through  those  temptations,  afflictions,  reproaches, 
and  necessities  he  met  with  in  this  world,  even  the  doctrine 
of  a  Resurrection :  ^  I  have  hope  towards  God,'  saith  he, 
'and  there  is  my  mind  fixed.  "For  there  shall  be  a  resur- 
rection of  the  dead,  both  of  the  just  and  unjust."  The  rea- 
son why  I  cannot  do  what  these  Jews  would  have  me;  also 
why  I  cannot  live  as  do  the  Gentiles;  is,  because  I  have  in 
my  soul  the  faith  of  the  Resurrection.  This  is  the  doctrine, 
I  say,  which  makes  me  fear  to  offend,  and  which  is  as  an 
undergirder  to  my  soul,  whereby  I  am  kept  from  destruc- 
tion, and  confusion,  under  all  the  storms  and  tempests  I 
here  go  through.  In  a  word,  this  is  it  that  hath  more 
awe  upon  my  conscience,  than  all  the  laws  of  men,  with  all 
the  penalties  they  inflict.  "And  herein  do  I  exercise  my- 
self, to  have  always  a  conscience  void  of  offence  toward  God 
and  toward  men.' 

Now  here,  seeing  this  doctrine  of  the  Resurrection  of  the 
Dead,  hath  that  power  both  to  bear  up  and  to  awe,  both  to 
encourage  and  to  keep  within  compass,  the  spirit  and  the 
body  of  the  people  of  God,  it  will  be  requisite  and  profita- 


WHO  ARE  MEANT  BY  THE  DEAD.  297 

ble  for  us,  to  inquire  into  the  true  meaning  and  nature  of 
this  word,  ^'  The  resurrection  of  the  dead/^ 

And,  for  the  better  compassing  of  this  matter,  I  shall 
briefly  inquire,  1.  What  in  this  place  is  meant  by  the 
Dead:  2.  What  is  meant  by  the  Resurrection  :  3.  Why  the 
apostle  doth  here  speak  of  the  Resurrection  of  the  Dead  as 
of  a  thing  yet  to  come.  '^  There  shall  be  a  resurrection  of 
the  dead,  both  of  the  just  and  unjust/' 

For  the  first.  The  ^dead,'  in  scripture  go  under  a  fivefold 
consideration :  as, 

1.  Such  as  die  a  natural  death,  or  as  when  a  man  ceaseth 
to  be  any  more  in  this  world;  as  David,  whom  Peter  tells 
us,  ^'is  both  dead  and  buried,  and  his  sepulchre  remaineth 
with  us  to  this  day.'' 

2.  There  is  a  people  that  are  reckoned  ^^dead  in  tres- 
passes and  sins;"  as  those  are  who  never  yet  were  trans- 
lated from  darkness  to  light,  and  from  the  power  of  Satan 
to  God.  Such,  I  say,  as  yet  never  felt  the  power  of  the 
word  and  Spirit  of  Grod,  to  raise  them  from  that  state,  to 
walk  with  him  in  the  regeneration;  making  a  life  out  of 
Christ,  and  his  present  benefits. 

3.  There  is  a  death  seizeth  men  often  after  some  measure 
of  light  received  from  Grod,  and  some  profession  of  the  gos- 
pel of  Christ.  These,  for  the  certainty  of  their  damnation, 
are  said  to  be  dead,  dead:  "twice  dead,  and  plucked  up  by 
the  roots." 

4.  There  is  in  scripture  mention  made  of  a  death  to  sin 
and  the  lust  of  the  flesh.  This  death  is  the  beginning  of 
true  life  and  happiness,  and  is  a  certain  forerunner  of  a  share 
in  Christ,  and  with  him  in  another  world. 

5.  Lastly.  There  is  also  in  the  word  a  relation  of  eternal 
death.  This  is  the  death  that  those  are  in,  and  swallowed 
up  of,  that  go  out  of  this  world  Grodless,  Christless,  and 
graceless :  dying  in  sin,  and  so  under  the  curse  of  the 
dreadful  God.     These,  I  say,  because  they  have  missed  of 


298  THE  llESURRECTION  OF  THE  DEAD. 

tlie  Lord  Jesus  Christ,  the  Saviour,  in  this  day  of  grace,  are 
fallen  into  the  gulf  and  jaws  of  eternal  death  and  misery,  in 
"  the  fire  that  shall  never  be  quenched/' 

Now  then,  seeing  there  is  'death,'  or  to  be  'dead,'  taken 
under  so  many  considerations  in  the  scripture ;  it  is  evident, 
that  the  text  is  not  meant  of  them  all.  I  then  must  distin- 
guish, and  inquire  from  which  of  these  deaths  it  is,  that 
here  the  apostle  did  look  for  a  resurrection. 

1.  First  then,  it  cannot  be  meant  of  a  resurrection  from 
eternal  death ;  for  from  that  there  is  no  redemption. 

2.  Neither  is  it  a  resurrection  from  that  double  death;  for 
they  that  are  in  that  are  past  recovery  also. 

3.  And  as  for  those  that  are  dead  to  sin,  it  is  nonsense  to 
say  there  shall  or  can  be  a  resurrection  from  that ;  for  that 
itself  is  a  resurrection.  Which  resurrection  also  the  apostle 
had  then  passed  through,  and  also  all  the  brethren;  as  he 
saith,  ''  You  hath  he  quickened,  who  were  dead  in  trespasses 
and  sins:"  And  again,  "If  ye  then  be  risen  with  Christ:" 
And  again,  "Wherein  also  ye  are  risen  with  him  through 
the  faith  of  the  operation  of  God,  who  raised  him  from  the 
dead."  Eph.  ii.;  Col.  ii. 

Lastly,  The  dead  therefore  in  this  scripture,  must  be  un- 
derstood of  those  that  have  departed  this  life,  that  have  body 
and  soul  separated  each  from  the  other :  and  so  the  resur- 
rection of  the  body  out  of  the  grave.  As  Daniel  saith, 
"Many  that  sleep  in  the  dust  of  the  earth  shall  arise."  And 
again,  the  Lord  saith :  "  The  hour  is  coming,  when  all  that 
are  in  their  graves  shall  hear  his  voice,  and  shall  come 
forth,"  &c.  Dan.  xii;  John  v. 

The  resurrection  of  the  just  then,  is  the  rising  of  the 
hodies  of  the  just;  and  the  resurrection  of  the  unjust,  the 
rising  of  their  hodies  at  the  last  judgment.  This  also  is  the 
meaning  of  that  saying  of  Paul  to  Agrippa,  "  I  stand,"  saith 
he,  "and  am  judged  for  the  hope  of  the  promise  made  unto 
our  fathers:"  which  promise  at  first  began  to  be  fulfilled  in 


WHAT  THE  RESURRECTIOI!?  IS.  299 

the  resurrection  of  the  body  of  Christ  and  hath  its  accom- 
plishment, when  the  dead  small  and  great  are  raised  out  of 
their  graves.  Wherefore,  though  Paul  saith,  it  is  already 
fulfilled;  yet  h^re  he  saith,  he  hopes  it  shall  come:  ^'Unto 
which  promise"  saith  he  "our  twelve  tribes  instantly  serv- 
ing God  day  and  night,  hope  to  come ;"  as  God  told  Daniel, 
saying,  "  Go  thy  way,  for  thou  shalt  stand  in  thy  lot  at  tho 
end  of  the  days." 

Christ  is  already  risen,  and  therefore  so  far  the  promise 
is  fulfilled,  but  his  saints  are  yet  in  their  graves ;  and  there- 
fore that  part  of  the  fulfilling  of  it  is  yet  to  come ;  as  he 
saith,  "Why  should  it  be  thought  an  incredible  thing  with 
you,  that  God  should  raise  the  dead  V 

Again,  That  it  is  the  resurrection  of  the  dead  bodies  of 
both  saints  and  sinners  that  is  here  asserted,  is  further  evi- 
dent, because  the  apostle  saith,  It  is  the  resurrection  that 
the  very  Pharisees  themselves  allowed.  "  I  have  hope  to- 
wards God,"  saith  he,  "  which  themselves  also  allow :"  then 
what  that  hope  is,  he  in  the  next  words  showeth,  namely, 
"  That  there  shall  be  a  resurrection  of  the  dead,"  &c.  Now 
we  know,  that  the  Pharisees  did  not  allow  of  a  resurrection 
from  a  state  of  nature  to  a  state  of  grace,  which  is  the  same 
with  the  new  birth;  but  did  confidently  allow  and  teach, 
that  they  were  "  the  children  of  Abraham  according  to  the 
flesh."  Yea,  when  any  of  them  began  to  adhere,  or  incline 
to  Christ's  doctrine  in  some  things,  yet  the  doctrine  of  tho 
new  birth,  or  of  being  raised  from  a  state  of  nature  to  a  state 
of  grace,  they  would  very  much  stick  at;  though  in  the 
mean  time,  they  utterly  were  against  the  doctrine  of  the 
Sadducees,  which  denied  the  resurrection  of  the  body. 

Further,  the  resurrection  here  spoken  of  must  needs  be 
the  resurrection  of  the  bod?/,  because  it  is  called,  a  "  resur- 
rection of  the  dead,  both  of  the  just  and  unjust;"  that  is,  of 
both  saints  and  sinners ;  according  to  the  saying  of  Christ. 
"  The  hour  is  coming,  in  the  which  all  that  are  in  the  graves 


300        THE  RESURRECTION  OF  THE  DEAD. 

shall  hear  his  voice,  and  shall  come  forth ;  they  that  have 
done  good,  unto  the  resurrection  of  life ;  and  they  that  have 
done  evil,  unto  the  resurrection  of  damnation/' 

Again,  the  resurrection  here  mentioned,  is  a  resurrection 
to  come,  not  already  enjoyed,  either  by  saints  or  sinners. 
'^  There  shall  be  a  resurrection  of  the  dead,  both  of  the  just 
and  unjust/'  Now,  I  say,  the  resurrection  here  being  yet 
desired  by  the  just,  and  counted  also  the  resurrection  of  the 
dead,  both  of  the  just  and  unjust,  it  must  needs  be  the  same 
resurrection  that  is  spoken  of  by  Job,  who  saith :  "  So  man 
lieth  down,  and  risethnot;  till  the  heavens  be  no  more,  they 
shall  not  awake,  nor  be  raised  out  of  their  sleep.'' 


CHAPTER  II. 


EVIDENCE   or   THE   DOCTRINE. 


Having  thus,  in  few  words,  opened  this  scripture  unto 
you,  I  shall,  in  the  next  place,  for  the  further  satisfaction 
of  those  that  are  yet  wavering,  and  for  the  refreshment  of 
those  that  are  strong  and  steadfast,  lay  down  before  you 
several  undeniable  scripture  demonstrations  of  the  resurrec- 
tion of  the  dead,  both  of  the  just  and  unjust. 

I.  I  shall  first  begin  with  the  Resurrection  of  the  just. 

1.  The  just  must  arise,  because  Christ  is  risen  from  the 
dead.  Christ  is  the  head  of  the  just,  and  they  are  the 
members  of  his  body;  and  because  of  this  union,  therefore 
the  just  must  arise.  This  is  the  apostle's  own  argument: 
^^If  Christ,''  saith  he,  "be  preached,  that  he  rose  from  the 
dead,  how  say  some  among  you,  that  there  is  no  resurrection 
of  the  dead  ?  But  if  there  be  no  resurrection  of  the  dead, 
then  is  not  Christ  risen."  Now,  I  say,  the  reason  why  the 
apostle  thus  argueth  the  resurrection  from  the  dead,  by  the 
resurrection  of  Christ,  is,  because  the  saints  (of  whose  resur- 
rection he  here  chiefly  discourseth)  are  in  their  bodies,  as 
well  as  in  their  souls,  the  members  of  Christ.  "  Know  you 
not,"  saith  he,  "that  your  bodies  are  the  members  of 
Christ."  A  very  weighty  argument;  for  if  a  good  man  be 
a  member  of  Christ,  then  he  must  either  be  raised  out  of 
his  grave,  or  else  sin  and  death  must  have  power  over  a 
member  of  Christ.  I  say,  again,  if  this  body  be  not  raised, 
then  also  Christ  is  not  a  complete  conqueror  over  his  ene- 
mies; forasmuch  as  death  and  the  grave  have  still  power  over 
his  members.  "  The  last  enemy  that  shall  be  destroyed  is 
death."    Now,  though  Christ  in  his  own  person  hath  a  com- 

26  (301) 


302        THE  RESURRECTION  OF  THE  DEAD. 

plete  conquest  over  death,  &c.,  yet  death  hath  still  power 
over  the  bodies  of  all  that  are  in  their  graves.  Now,  I  say, 
Christ  being  considered  with  relation  to  his  members,  then 
he  hath  not  yet  a  complete  conquest  over  death;  neither  will 
he,  until  they  every  one  be  brought  forth  of  their  graves; 
for  then,  and  not  till  then,  shall  that  saying  be  every  way 
fulfilled,    "  Death  is  swallowed  up  of  victory.'' 

2.  As  there  must  be  a  resurrection  of  the  just,  because 
Christ  is  their  head,  and  they  his  members;  so  also,  because 
the  hod 2/  of  the  saints,  as  well  as  their  soul,  is  the  purchase 
of  Christ's  blood:  "Ye  are  bought  with  a  price,"  saith 
Paul :  "  therefore  glorify  Grod  in  your  body,  and  in  your 
spirit,  which  are  God's.''  Christ  will  not  lose  the  purchase 
of  his  blood.  ^  0  Death,  saith  Christ,  I  will  have  them.  O 
Grave,  I  will  make  thee  let  them  go :  I  will  ransom  them 
from  the  power  of  the  grave,  I  will  redeem  them  from  death. 
I  have  bought  them,  and  they  shall  be  mine  :  "  0  Death,  I 
will  be  thy  plague,  0  Grave  I  will  be  thy  destruction."  '  I 
say,  though  the  power  of  the  grave  be  invincible,  and  death 
be  the  king  of  terrors,  yet  he  hath  the  keys  of  hell  and 
of  death  at  his  girdle,  to  whom  belong  the  issues  from 
death :  "  He  that  is  our  God  is  the  God  of  salvation ;  and 
unto  God  the  Lord  belong  the  issues  from  death."  And 
we,  the  price  of  his  blood,  shall  be  delivered. 

3.  As  the  body  is  a  member  of  Christ,  and  the  price  of 
his  blood,  so  it  is  the  temple  of  the  Holy  Ghost,  which  is  in 
us :  "  What !  know  ye  not  that  your  body  is  the  Temple  of 
the  Holy  Ghost,  which  is  in  you  ?  And  ye  are  not  your 
own."  The  body  is  no  such  ridiculous  thing  in  the  account 
of  Christ,  as  it  was  in  the  account  of  the  Sadducees.  "  The 
body  is  not  for  fornication,  but  for  the  Lord,  and  the  Lord 
for  the  body;"  and  that  not  only  in  this  world,  but  that 
which  is  to  come :  Wherefore  he  adds,  "  God  hath  both 
raised  up  the  Lord  Jesus,  and  will  raise  us  up  also  by  his 


EVIDENCE  OF  ITS  CERTAINTY.  303 

power ;"  that  is^  as  lie  hath  raised  up  the  body  of  Christ,  so 
he  will  raise  up  ours  also  by  Christ. 

4.  The  bodies  of  the  just  must  arise  again,  because  of 
that  siinilitude  that  must  he  heticixt  the  hody  of  the  Lord 
Jesus  Christ,  and  the  bodies  of  the  saints :  ^'  When  he  shall 
appear,  we  shall  be  like  him.''  Now,  we  have  it  abundantly 
manifest  in  scripture,  that  the  body  of  the  Lord  Jesus  was 
raised  out  of  the  grave,  and  caught  up  into  heaven,  and  that 
it  ever  remaineth  in  the  holiest  of  all,  a  glorified  body. 

Now,  I  say,  it  would  be  very  strange  to  me,  if  Christ 
should  be  raised,  ascended,  and  glorified  in  that  body,  and 
yet  that  his  people  should  be  with  him  no  otherwise  than  in 
their  spirits ;  especially,  seeing  that  he  in  his  resurrection  is 
said  to  be  but  the  first-begotten  from  the  dead,  and  the  first- 
fruits  of  them  that  sleep.  For  we  know,  that  a  first-begot- 
ten doth  imply  more  sons,  and  that  first-fruits  do  foreshow 
an  after-crop.  Wherefore  we  conclude,  "  That  as  in  Adam 
all  die,  even  so  in  Christ  shall  all  be  made  alive.  But  every 
man  in  his  own  order :  Christ  the  first-fruits ;  afterwards 
they  that  are  Christ's  at  his  coming.'' 

And  hence  it  is  that  the  scripture  saith,  ''  He  shall  change 
our  vile  body,  that  it  may  be  fashioned  like  to  his  glorious 
body."  And  hence  it  is,  again,  that  the  day  of  Christ  is 
said  to  be  '^  the  day  of  the  manifestation  of  the  sons  of  Grod, 
and  of  the  redemption  of  our  body;"  for  then  shall  the 
saints  of  God  not  only  be,  but  ai^pear,  as  their  Saviour, 
being  delivered  from  their  graves,  as  he  is  from  his,  and 
glorified  in  their  bodies,  as  he  is  in  his. 

5.  There  must  be  a  resurrection  of  the  body  of  the  saints, 
because  the  body  as  well  as  the  mind,  hath  been  a  deep  sharer 
in  the  afflictions  that  we  meet  with  for  the  gospel's  sake. 
Yea,  the  body  is  ofttimes  the  greater  sufierer  in  all  the  cala- 
mities, that  for  Christ's  sake  we  here  undergo.  It  is  the 
body  that  feels  the  stocks,  the  whip,  hunger,  and  cold,  the 
fire  and  rack,  and  a  thousand  calamities.      It  is  the  body  in 


304        THE  RESURRECTION  OF  THE  DEAD. 

which  we  have  the  dying  marks  of  the  Lord  Jesus :  "  That 
the  life  of  Jesus,  also  might  be  made  manifest  in  our  mortal 
flesh/'  God  is  so  just  a  God,  and  so  merciful  to  his  people, 
that  though  the  bodies  of  his  saints  should,  through  the 
malice  of  the  enemy,  be  never  so  dishonorably  tortured, 
killed,  and  sown  in  the  grave,  yet  he  will  (as  further  will  be 
showed  anon)  raise  it  again  in  incorruption,  glory,  and 
honor.  As  he  saith  also  in  another  place,  that  we  who  have 
continued  with  Christ  in  his  temptations,  that  have  for  his 
sake  undergone  the  reproach  and  malice  of  the  world ;  '^  to 
you,''  saith  Christ,  "I  appoint  a  kingdom,  as  my  Father 
hath  appointed  unto  me."  ^'If  we  suffer  with  him,  we  shall 
also  reign  with  him;"  and  ^'he  that  hateth  his  life  in  this 
world,  shall  keep  it  to  life  eternal."  All  this  is  to  be  enjoyed, 
especially  at  the  resurrection  of  the  just.     But, 

6.  There  must  be  a  resurrection  of  the  just,  otherioise 
there  will  he  the  greatest  disappointmoit  on  all  sides  that  ever 
was  since  man  had  a  being  on  the  earth. 

A  disappointment,  I  say,  first.  Of  the  loill  of  God  :  "  For 
this  is  the  will  of  the  Father  that  sent  me,"  saith  Christ, 
*'  that  of  all  which  he  hath  given  me,  I  should  lose  nothing" 
(not  a  dust),  "but  should  raise  it  up  again  at  the  last  day." 

A  disappointment  also  of  the  poicer  of  God :  for  he  that 
hath  raised  up  the  Lord  Jesus,  doth  also  intend  to  raise  us 
up  by  his  power,  even  our  bodies.  As  Paul  saith,  "  The 
body  is  not  for  fornication,  but  for  the  Lord,  and  the  Lord 
for  the  body.  And  God  hath  both  raised  up  the  Lord,  and 
will  also  raise  up  us  by  his  power." 

If  there  should  be  no  resurrection  of  the  just,  Christ 
also  would  be  wonderfully  disappointed  of  the  fruits  of  all 
his  sufferings.  As  I  told  you  before,  his  people  are  the 
price  of  his  blood,  and  the  members  of  his  body;  and  he  is 
now  at  the  right  hand  of  God,  far  above  all  principalities 
and  powers,  and  every  name  that  is  named,  expecting  till 
his  enemies  be  made  his  footstool,  and  brought  under  the 


NO  DISAPPOINTMENT  POSSIBLE.  305 

foot  of  the  weakest  saint;  which  will  not  be,  until  the  last 
enemy,  death,  is  destroyed.  We  know  that  he  said,  when 
he  went  away,  that  he  would  come  again,  and  fetch  all  his 
people  to  himself,  even  up  into  heaven,  that  where  he  is, 
there  we  may  be  also.  But  I  say,  how  will  he  be  disap- 
pointed, if  when  he  comes,  the  grave  and  death  should 
prevent  and  hinder  him,  and  each  with  its  bars,  keep  down 
those  whom  he  hath  ransomed  with  his  blood  from  the  power 
thereof ! 

If  the  bodies  of  the  just  arise  not  from  the  dead,  then 
they  also  will  be  disappointed.  It  is  true,  the  saints 
departed  have  far  more  fellowship  and  communion  with  God 
and  the  Lord  Jesus  Christ,  than  we  have,  or  are  yet  capable 
of  having;  they  being  in  paradise,  and  we  in  this  world;  but 
yet,  I  say  for  all  that,  they  are,  though  there,  very  much 
longing  for  the  day  of  the  Lord's  vengeance,  which  will  be 
the  day  in  which  they  will,  and  must  arise  from  the  dead. 
This,  I  say,  is  the  time  that  they  long  for,  when  they  cry 
under  the  altar,  ^^  How  long,  O  Lord,  holy  and  true,  dost 
thou  not  judge  and  avenge  our  blood  on  them  that  dwell  on 
the  earth  V  When  they  died,  they  died  in  hope  to  obtain 
a  better  resurrection ;  and  now  they  are  gone,  they  long  till 
that  day  be  come  :  till  the  day  come,  I  say,  when  the  dead, 
even  all  the  enemies  of  Christ  shall  be  judged;  for  then  will 
he  "  give  reward  to  his  servants  the  prophets,  and  to  his 
saints,  and  to  all  that  fear  his  name,  small  and  great." 

If  the  just  arise  not,  great  disappointment  also  will  be 
to  tlie  saints  yet  alive  in  this  world.  For,  notwithstanding 
they  have  already  received  the  first-fruits  of  the  Spirit,  yet 
they  wait,  not  only  for  more  of  that,  but  also  for  the  resur- 
rection, redemption,  and  changing  of  this  vile  body.  "  For 
our  conversation  is  in  heaven,''  saith  Paul;  ^^from  whence 
also  we  look  for  the  Saviour,  the  Lord  Jesus  Christ :  who 
shall  change  our  vile  body,  that  it  may  be  fashioned  like 
unto  his  glorious  body.''    But  now,  I  say,  if  the  body  riseth 

26 


806        THE  RESURRECTION  OF  THE  DEAD. 

not,  then  how  can  it  be  made  like  to  the  glorious  body  of 
Christ  Jesus ;  yea,  what  a  sad  disappointment,  infatuation, 
and  delusion,  are  those  poor  creatures  under,  that  look,  and 
that  by  scripture  warrant,  for  such  a  thing  ?  They  look  for 
good,  but  behold  evil :  they  expect  to  be  delivered  in  their 
whole  man  from  every  enemy;  but  lo  !  both  death  and  the 
grave,  their  great  enemies,  do  swallow  them  up  for  ever ! 
But,  beloved,  be  not  deceived.  The  needy  shall  not  always 
be  forgotten,  the  expectation  of  the  poor  shall  not  perish  for 
ever.  For,  saith  Christ,  ^'  Every  one  that  seeth  the  Son, 
and  believe th  on  him,  hath  everlasting  life  :  and  I  will  raise 
him  up  at  the  last  day." 

If  the  just  arise  not  out  of  their  graves,  then  also  is 
every  grace  of  God  in  our  souls  defeated.  For  though  the 
spirit  of  devotion  can  put  forth  a  feigned  show  of  holiness, 
with  the  denial  of  the  resurrection,  yet,  every  grace  of  God 
in  the  elect,  doth  prompt  them  forward  to  live  as  becomes 
the  gospel,  by  pointing  at  this  day. 

It  is  this  that  Faith  looks  at,  according  as  it  is  writ- 
ten, ^'I  believed,  and  therefore  have  I  spoken;  we  also 
believe,  and  therefore  speak ;  knowing  that  he  which  raised 
up  the  Lord  Jesus,  shall  raise  up  us  also  by  Jesus,  and  shall 
present  us  with  you." 

Hope  looks  at  this  :  "  "We,"  saith  Paul  '^  which  have 
the  j&rst-fruits  of  the  Spirit,  even  we  ourselves  groan  within 
ourselves,  waiting  for  the  adoption,  namely,  the  redemption 
of  our  body."  That  is,  we  expect  this  by  hope.  ^^  But  hope 
that  is  seen,  is  not  hope  :  for  what  a  man  seeth"  (or  hath  in 
present  possession),  "  why  doth  he  yet  hope  for  ?" 

The  grace  of  Self-denial  also  worketh  by  this  doctrine : 
''If,  after  the  manner  of  men,"  saith  Paul,  "I  have  fought 
with  beasts  at  Ephesus,  what  advantagcth  it  me  if  the  dead 
rise  not?"  As  if  he  should  say,  AVhereforc  do  I  deny 
myself  of  those  mercies  and  privileges  that  the  men  of  this 
world  enjoy?    Why  do  not  I  also,  as  well  as  they,  shun  per- 


CONSEQUENCES  OF  DENYING  IT.  307 

secution  for  the  cross  of  Christ  ?  If  the  dead  rise  not,  what 
shall  I  be  the  better  for  all  my  trouble  that  here  I  meet  with 
for  the  gospel  of  Christ  ? 

Both  Zeal  and  Patience^  with  all  the  other  graces  of 
the  Spirit  of  God  in  our  hearts,  are  much,  yea,  chiefly  en- 
couraged, animated,  and  supported  by  this  doctrine.  As 
James  saith,  ^^  Be  patient,  therefore,  brethren,  unto  the 
coming  of  the  Lord"  (for  then  shall  the  dead  be  raised). 
^^  Behold,  the  husbandman  waiteth  for  the  precious  fruit  of 
the  earth,  and  hath  long  patience  for  it,  until  he  receive  the 
early  and  the  latter  rain.  Be  ye  also  patient  3  stablish  your 
hearts ;  for  the  coming  of  the  Lord  draweth  nigh.'^ 

8.  The  doctrine  of  the  resurrection  of  the  just,  must  needs 
be  a  certain  truth  of  God,  if  we  consider  the  devilish  and 
fanatical  errors  and  absurdities  that  must  luiavoidahly 
follow  the  denial  thereof:  as, 

First,  he  that  holdeth  no  resurrection  of  our  hodi/j  denies 
the  resurrection  of  the  hody  of  CJirist.  This  is  the  Spirit's 
own  doctrine :  ^'  For  if  the  dead  rise  not,  then  is  Christ  not 
risen.''  He  that  dcnieth  the  resurrection  of  the  members, 
denies  the  resurrection  of  the  head  :  for  seeing  the  resurrec- 
tion of  the  saints  is  proved  by  the  resurrection  of  Christ ;  he 
that  doth  deny  the  resurrection  of  the  saints,  must  needs 
deny  the  resurrection  of  Christ,  that  proves  it. 

Now  this  error,  as  it  is  in  itself  destructive  to  all  Christian 
religion ;  so,  like  an  adder,  it  carrieth  within  its  bowels  many 
others  alike  devilish  and  filthy :  As, 

(1.)  He  that  dcnieth  the  resurrection  of  the  saints,  con- 
cludeth,  that  to  preach  deliverance  from  sin  and  death,  is 
vain  preaching.  For  how  can  he  be  freed  from  sin,  that  is 
swallowed  up  for  ever  of  death  and  the  grave  ?  as  he  most 
certainly  is  that  is  always  contained  therein.  As  Paul  saith, 
<^  If  Christ  be  not  risen  (whose  resurrection  is  the  ground  of 
ours),  then  is  our  preaching  vain,  and  your  faith  is  also 


308         THE  RESURRECTIOX  OF  THE  DEAD. 

vain;"    then  we  preacli  fables,  and  you  receive   them  for 
truth. 

(2.)  This  error  caste th  the  lie  in  the  face  of  God,  of 
Christ,  and  the  scriptures.  ^' Yea,  and  we  also,"  saith  Paul, 
'^  are  found  false  witnesses  of  Grod  :  because  we  have  testi- 
fied of  God  that  he  raised  up  Christ;  whom  he  raised  not  up, 
if  60  be  that  the  dead  rise  not."  Mark,  before  he  said,  that 
Christ,  in  his  resurrection,  doth  prove  our  resurrection ;  but 
now  he  saith,  that  our  resurrection  will  prove  the  truth  of 
his.  And  indeed  both  are  true :  for  as  by  Christ's  rising, 
ours  is  aflOj-med;  so  by  ours,  his  is  demonstrated. 

(3.)  The  denial  of  the  resurrection,  also  damneth  those 
that  have  departed  this  world  in  the  faith  of  this  doctrine. 
If  Christ  be  not  risen  (as  if  he  is  not,  we-  rise  not)  then  is 
not  only  your  faith  vain,  and  ye  are  yet  in  your  sins  that  are 
alive  ;  but,  "  then  they  also  that  are  fallen  asleep  in  Christ 
are  perished." 

(4.)  He  that  denieth  the  resurrection  of  the  just,  con- 
cludeth,  that  the  Christian  is  of  all  men  the  most  miserable  : 
Mark  the  words,  "If  in  this  life  only  we  have  hope  in 
Christ,  we  are  of  all  men  most  miserable."  First,  "Of  all 
men  most  miserable,"  because  we  let  go  present  enjoyments 
for  those  that  will  never  come,  if  the  dead  rise  not.  "  Of 
all  men  most  miserable,"  because  our  faith,  our  hope,  our 
joy  and  peace,  are  all  but  a  lie,  if  the  dead  rise  not.  But 
you  will  say,  he  that  giveth  up  himself  to  God  shall  have 
comfort  in  this  life.  Ah !  but  if  the  dead  rise  not,  all  our 
comfort  that  now  we  think  we  have  from  God,  will  then  be 
found  presumption  and  madness.  Because  we  believe  that 
God  hath  so  loved  us,  as  to  have  us,  in  his  day,  in  body  and 
soul  to  heaven ;  which  will  be  nothing  so,  if  the  dead  rise 
not :  "If  in  this  life  only  we  have  hope  in  Christ,  we  are  of 
all  men  most  miserable."  Poor  Christian !  thou  that  lookest 
for  the  blessed  hope  of  the  resurrection  of  the  body,  at  the 
glorious  appearing  of  the  great  God  and  our  Saviour  Jesus 


SECRET  CAUSES  OF  DENYING  IT.  309 

Christ,  how  wilt  thou  be  deceived,  if  the  dead  rise  not! 
^^  But  now  is  Christ  risen,  and  become  the  first  fruits  of  them 
that  sleep.  For  since  by  man  came  death,  by  man  came 
also  the  resurrection  of  the  dead.'' 

(5.)  But  again,  he  that  denieth  the  resurrection  of  the 
dead,  setteth  open  a  flood-gate  to  all  manner  of  impiety.  He 
cutteth  the  throat  of  a  truly  holy  life,  and  layeth  the  reins 
upon  the  neck  of  the  most  outrageous  lust :  for  if  the  dead 
rise  not,  "Let  us  eat  and  drink,''  that  is,  do  any  thing, 
though  ever  so  diabolical  and  hellish;  '^let  us  eat  and  drink, 
for  to-morrow  we  die ;"  and  there  is  an  end  of  us ;  we  shall 
not  rise  again,  to  receive  either  evil  or  good. 

(6.)  To  deny  this  resurrection;  nay,  if  a  man  do  but  say, 
it  is  past,  either  with  him  or  any  Christian,  his  so  saying 
tendeth  directly  to  the  destruction  and  overthrow  of  the  faith 
of  them  that  hear  him ;  and  is  so  far  from  being  according 
to  the  doctrine  of  God,  that  it  eateth  out  good  and  whole- 
some doctrine,  even  as  cankers  eat  the  face  and  flesh  of  a 
man.  How  ill  favorcdly  do  they  look,  that  have  their  nose 
and  lips  eat  off  with  the  canker  ?  Even  so  badly  doth  the 
doctrine  of  no  resurrection  of  the  dead  look  in  the  eyes  of 
Grod,  Christ,  saints,  and  scripture.* 

Lastly,  I  conclude,  then,  that  to  deny  the  resurrection  of 
the  bodies  of  the  just,  argue th. 

Great  ignorance  of  God;  ignorance  of  his  power  to 
raise,  ignorance  of  his  promise  to  raise,  ignorance  of  his 
faithfulness  to  raise;  and  that  in  regard  both  to  himself, 
Son,  and  saints,  as  I  showed  before.  Therefore  saith  Paul 
to  those  that  were  thus  deluded,  "Awake  to  righteousness, 
and  sin  not ;  for  some  have  not  the  knowledge  of  God :  I 
speak  this  to  your  shame."     As  if  he  had  said.  Do  you 


*  Would  that  Professor  Bush,  and  those  who  with  him  in  our  times,  have  been  led 
astray  by  a  show  of  "  science — falsely,  so  called" — would  heed  this  homely,  but  true, 
strong  and  solemn  strain  of  old  John  Bunyan.— J.  N.  B. 


310  THE  RESURRECTION  OE  THE  DEAD. 

profess  Christianity?  and  do  you  question  the  resurrection 
of  the  body  ?  Do  you  not  know,  that  the  resurrection  of  the 
body  and  glory  to  follow,  is  the  very  quintessence  of  the 
gospel  of  Jesus  Christ  ?  Are  you  ignorant  of  the  resurrec- 
tion of  the  Lord  Jesus  ?  And  do  you  question  the  power 
and  faithfulness  of  Grod,  both  to  his  Son  and  his  saints,  be- 
cause you  say,  there  shall  be  no  resurrection  of  the  dead? 
You  are  ignorant  of  Grod ;  of  what  he  can  do,  of  what  he  will 
do,  and  of  how  he  will  by  doing  glorify  himself. 

As  it  argueth  very  great  ignorance  of  God's  power, 
promise,  and  faithfulness ;  so  it  argueth  gross  ignorance  of 
the  tenor  and  current  of  the  scriptures.  ^^  For,''  as  touching 
the  dead,  that  they  are  raised,  have  you  not  read  in  the 
book  of  Moses  (saith  Christ)  how  that  God  said  unto  him 
in  the  bush,  I  am  the  God  of  Abraham,  the  God  of  Isaac, 
and  the  God  of  Jacob  ?  God  is  not  the  God  of  the  dead, 
but  of  the  living.  Ye  do  therefore  greatly  err."  To  be  the 
God  of  Abraham,  Isaac,  and  Jacob,  is  to  be  understood  of 
his  being  their  God  under  a  new  covenant  relation ;  as  he 
saith,  "I  will  be  their  God,  and  they  shall  be  my  people." 
Now,  thus  he  is  not  the  God  of  the  dead,  that  is,  of  those 
that  perish,  whether  they  be  angels  or  men. 

Now,  I  say,  they  that  are  the  children  of  God,  as  Abra- 
ham, Isaac,  and  Jacob,  they  are  counted  the  ^living,'  under  a 
threefold  consideration.  1.  In  their  Lord  and  Head.  And 
thus  all  the  elect  may  be  said  to  live ;  for  they  are  from 
eternity  chosen  in  him,  who  also  is  their  life,  though  possi- 
bly many  of  them  yet  unconverted:  yet,  I  say,  Christ  is 
their  life,  by  the  eternal  purpose  of  God.  2.  The  children 
of  the  new  covenant  do  live ;  both  in  their  spirits  in  glory, 
by  open  vision,  and  here  by  faith,  and  the  continual  com- 
munication of  grace  from  Christ  into  their  souls.  3.  They 
live  also  with  respect  to  their  rising  again;  ^'for  God  calleth 
those  things  that  are  not,  as  though  they  were."  To  be 
born,  dead,  buried,  risen,  and  ascended,  are  all  present  with 


311 

God.  He  liveth  not  by  time,  as  we  do.  A  thousand  years 
to  him  are  but  as  the  day  that  is  past.  And  again,  ^'  One 
day  is  as  a  thousand  years.'''  Eternity,  which  is  Grod  him- 
self, admitteth  of  no  first,  second,  and  third.  All  things  are 
naked  and  bare  before  him,  and  present  with  him ;  all  (his) 
live  unto  him. 

^'  There  shall  be  (then)  a  resurrection  of  the  dead,  both  of 
the  just  and  unjust.''  A  resurrection,  of  what?  of  that  which 
is  sown,  or  of  that  which  was  never  sown  ?  If  of  that  which 
is  sown,  then  it  must  be  either  of  that  nature  that  was  sown, 
or  else  of  the  corruption  that  cleaveth  unto  it ;  but  it  is  the 
nature,  not  the  corruption  that  cleaveth  unto  it,  that  riseth 
again.  And  verily,  the  very  term  ^^  resurrection"  is  a  forci- 
ble argument  to  prove  that  the  dead  shall  come  forth  of 
their  graves ;  for  the  Holy  Grhost  hath  always  spoken  more 
properly  than  to  say,  ^^  There  shall  be  a  resurrection  of  the 
dead,  both  of  the  just  and  unjust,"  when  yet  neither  the 
good  nor  the  bad  shall  come  forth  of  their  graves,  but  rather 
something  else  to  delude  the  world  withal. 


CHAPTER  III. 

MANNER   or   RISING   OP   THE  JUST. 

Having  thus,  in  a  few  words,  showed  you  the  truth  of 
the  resurrection  of  the  dead,  I  now  come  to  the  manner  of 
their  rising. 

And  j&rst  (as  I  said  before)  of  the  rising  of  the  just. 

The  apostle,  when  he  had  (1  Cor.  xv.)  proved  the  truth 
and  certainty  of  the  resurrection,  descends  to  the  discovery 
of  the  manner  of  it.  And  to  the  end  that  he  might  remove 
those  foolish  scruples  that  attend  the  hearts  of  the  ignorant, 
he  begins  with  one  of  their  questions,  "  But  some  man  will 
say,'^  saith  he,  ^'How  are  the  dead  raised  up?  and  with  what 
body  do  they  come  ?"  To  which  he  answereth,  first,  by  a 
similitude  of  seed  that  is  sown  in  the  earth.  In  which  simi- 
tude  he  inserteth  three  things. 

1.  That  our  reviving,  or  rising,  must  be  after  death: 
^'That  which  thou  sowest  is  not  quickened,  except  it  die." 

2.  That  at  our  rising,  we  shall  not  only  revive  and  live, 
but  be  changed  into  a  far  more  glorious  state  than  when  we 
were  sown  :  "  That  which  thou  sowest,  thou  sowest  not  that 
body  that  shall  be,''  &c.  "But  God  giveth  it  a  body  as  it 
pleaseth  him ;"  that  is,  he  giveth  the  body  more  splendor, 
lustre,  and  beauty,  at  its  resurrection. 

But,  3.  Neither  its  quickening,  nor  yet  transcendent 
splendor,  shall  hinder  it  from  being  the  same  body  (as  to 
the  nature  of  it)  that  was  sown  in  the  earth ;  for  as  God 
giveth  it  a  body  for  honor  and  splendor,  as  it  pleaseth  him, 
so,  "  to  every  seed  his  own  body." 

And  indeed,  this  similitude  by  which  he  here  reasoneth 
the  manner  of  the  resurrection  of  the  just,  is  very  natural, 
(312) 


MANNER  OF  THE  RESURRECTION.  313 

and  fitly  suite th  each  particular.  For  as  to  its  burial.  1.  The 
corn  of  wheat  is  first  dead,  and  afterward  sown  and  buried 
in  the  earth;  and  so  is  the  body  of  man.  2.  After  the  corn 
is  thus  dead  and  buried,  then  it  quickeneth  and  reviveth  to 
life :  so  shall  also  it  be  with  our  body;  for  after  it  is  laid  in 
the  grave  and  buried,  it  shall  quicken,  rise,  and  revive. 

Again,  as  to  the  manner  of  its  change  in  its  rising,  this 
similitude  also  doth  fitly  suit;  as,  1.  It  is  sown  a  dead  corn; 
it  is  raised  a  living  one.  2.  It  is  sown  dry,  and  without 
comeliness;  it  riseth  green  and  beautiful.  3.  It  is  sown  a 
single  corn;  it  riseth  a  full  ear.  4.  It  is  sown  in  its  husk; 
but  in  its  rising  it  leaveth  that  husk  behind  it. 

Further,  Though  the  kernel  thus  die,  be  buried,  and 
meet  with  all  this  change  and  alteration  in  these  things; 
yet  none  of  them  can  cause  the  nature  of  the  kernel  to 
cease  :  it  is  wheat  still.  Wheat  was  sown,  and  wheat  riseth. 
Only  it  is  sown  dead,  dry,  and  barren  wheat;  and  riseth 
living,  beautiful,  and  fruitful  wheat.  It  hath  this  alteration 
then,  that  it  doth  greatly  change  its  resemblance ;  though 
yet  it  hath  this  power,  still  to  retain  its  own  nature.  ^^  Grod 
giveth  it  a  body  as  it  pleaseth  him ;  but  to  every  seed  his 
own  body.'' 

The  apostle  having  thus  presented  the  manner  of  the  res- 
urrection of  the  saints,  by  the  nature  of  seed  sown  and  rising 
again ;  he  proceedeth,  for  further  illustration,  to  three  more 
similitudes.  The  first  is,  to  show  us  the  variety  and  glory 
of  flesh.  The  second  is,  to  show  us  the  difi"erence  "of 
glory  that  is  between  heavenly  bodies,  and  those  that  are 
earthly.  The  third  is,  to  show  us  the  difference  that  is 
between  the  glory  of  the  light  of  the  sun,  from  that  of  the 
moon ;  also  how  one  star  differeth  from  another  in  glory : 
and  then  concludeth,  ^'  So  is  the  resurrection  of  the  dead." 
As  if  he  should  say.  At  the  resurrection  of  the  bodies,  they 
will  be  abundantly  more  altered  and  changed,  than  if  the 
flesh  of  beasts  and  fowls  were  made  as  noble  as  the  flesh  of 

27 


314        THE  RESURRECTION  OF  THE  DEAD. 

men ;  or  tlie  bodies  of  earth  were  made  as  excellent  as  the 
heavenly  bodies ;  or  as  if  the  glory  of  the  moon  should  be 
made  as  bright,  and  as  clear,  as  the  glory  of  the  sun ;  or  as 
if  the  glory  of  the  least  star  was  as  glorious  and  shining  as 
the  biggest  in  the  firmament  of  heaven. 

It  is  a  resurrection  indeed;  a  resurrection  every  way. 
The  body  ariseth  as  to  the  nature  of  it,  the  self-same  na- 
ture ;  but  as  to  the  manner  of  it,  how  far  transcendent  is  it ! 
There  is  a  poor,  dry,  wrinkled  kernel  cast  into  the  ground, 
and  there  it  lieth,  and  swelleth,  breaketh,  and  one  would 
think,  perisheth;  but  behold,  it  receiveth  life,  it  chitteth,  it 
putteth  forth  a  blade,  and  groweth  into  a  stalk ;  there  also 
appeareth  an  ear;  it  also  sweetly  blossoms,  with  a  full  kernel 
in  the  ear;  it  is  the  same  wheat,  yet  behold  how  the  form 
and  fashion  of  that  which  now  ariseth,  doth  differ  from  that 
which  then  was  sown ;  its  glory  also  when  it  was  sown,  is  no 
glory  when  compared  with  that  in  which  it  ariseth.  And 
yet  it  is  the  same  that  riseth  that  was  sown,  and  no  other ; 
though  the  same  after  a  far  more  glorious  manner :  not  the 
same  with  its  husk,  but  without  it.  Our  bran  shall  be  left 
behind  us  when  we  rise  again.  The  comparison  also  between 
the  bodies  heavenly,  and  the  bodies  earthly,  holds  forth  the 
same.  ^'  The  glory  of  the  celestial  is  one,  and  the  glory  of 
the  terrestial  is  another.''  Now  mark  it,  he  doth  not  speak 
here  of  the  natures  of  each  of  these  bodies,  but  of  the  tran- 
scendent glory  of  one  above  another.  The  glory  of  the 
heavenly  is  one,  and  the  glory  of  the  earthly  is  another. 
AA^herefore,  I  say,  at  our  rising,  we  shall  not  change  our 
nature,  but  our  glory;  we  shall  be  equal  to  the  angels; 
not  with  respect  to  their  nature,  but  glory.  The  nature 
also  of  the  moon  is  one  thing,  and  the  glory  of  the  moon 
is  another;  and  so  one  star  also  differeth  from  another  in 
gbry. 

A  beggar  hath  the  same  nature  as  a  king,  and  gold  in 
the  ore  hath  the  same  nature  with  that  which  is  best  re- 


"  FLESH  AND  BLOOD'^  FIGURATIVELY  USED.  315 

fined :  but  the  beggar  hath  not  the  same  glory  with  the  king, 
nor  yet  the  gold  in  the  ore  the  same  glory  with  that  which 
is  refined.  But  our  state  will  be  far  more  altered,  than 
any  of  these  in  the  day  when  we  arise  out  of  the  heart  and 
bowels  of  the  earth,  like  so  many  suns  in  the  firmament  of 
heaven. 

These  things  thus  considered,  do  show  you  how  vainly 
they  argue,  that  say,  our  human  nature,  consisting  of  body 
and  soul,  shall  not  inherit  the  kingdom  of  God ;  and  also 
how  far  from  their  purpose,  that  saying  of  the  apostle  is, 
which  saith,  that  ^^  flesh  and  blood  shall  not  inherit  the 
kingdom  of  God."  And  now  also  because  I  am  fallen  upon 
the  objection  itself,  I  shall  not  pass  it,  but  with  a  short  dash 
at  it.  Wherefore,  reader,  whoever  thou  art,  consider,  that 
frequently  in  scripture,  the  word  "flesh  and  blood'^  (as  also 
in  the  place  alleged)  is  not  to  be  understood  of  that  matter 
which  God  made  —  which  flesh  cleaveth  to  our  bones,  and 
blood  runs  in  our  veins — but  is  taken  for  that  corruption, 
weakness,  mortality,  and  evil  that  cleave  unto  it.  Which 
weakness  and  corruption,  because  it  possesseth  all  men,  and 
also  wholly  ruleth  where  the  soul  is  unconverted,  therefore 
it  beareth  the  name  of  that  which  is  ruled  and  actuated  by 
it,  namely,  our  whole  man,  consisting  of  body  and  soul.  Yet, 
I  say,  io  is  a  thing  distinct  from  that  flesh  and  blood  which 
is  essential  to  our  being,  and  without  which  we  are  no  men. 
As  for  instance,  "  He  that  is  Christ's,"  saith  Paul,  "  hath 
crucified  the  flesh  with  the  afiections  and  lusts."  Who  is  so 
vain  as  to  think,  that  the  apostle,  by  these  words,  should 
mean  our  material  flesh  that  hangeth  on  our  bones,  and  that 
is  mixed  with  our  natural  blood,  sinews,  and  veins ;  and  not 
rather  that  inward  fountain  of  sin,  corruption,  and  wicked- 
ness, which  in  another  place  he  calleth  "  the  old  man,  with 
the  deceitful  lusts."  Again,  "  The  flesh  lusteth  against  the 
Spirit,  and  the  Spirit  against  the  flesh."  Is  it  our  flesh  that 
hangeth  on  our  bones,  which  lusteth  against  the  Spirit;  and 


316         THE  RESURRECTION  OF  THE  DEAD. 

that  also  against  which  the  Spirit  lusteth  ?  Certainly  if  the 
Spirit  lusteth  against  our  material  flesh,  then  it  is  our  duty 
not  to  nourish  it  at  all ;  because,  by  nourishing  it,  we 
nourish  that  against  which  the  Spirit  of  God  fighteth  and 
warreth.  Nay,  if  the  Spirit  lusts  against  the  flesh  on  our 
bones,  simply  considered  as  flesh ;  and  if  it  be  our  duty  to 
follow  the  Spirit,  as  it  is,  then  we  must  needs  kill  ourselves, 
or  cut  our  flesh  from  our  bones.  For  whatever  the  Spirit 
of  God  lusteth  against,  must  be  destroyed;  yea,  it  is  our 
duty  with  all  speed  to  destroy  it.  But  wilt  thou  know,  0 
vain  man,  that  by  flesh  here,  is  to  be  understood,  not  the 
nature  that  God  hath  made,  but  the  corrupt  apprehension 
and  wisdom,  with  those  inclinations  to  evil,  that  lodge  within 
us,  which  in  another  place  is  called  "the  wisdom  of  the 
flesh ;"  yea,  in  the  plain  terms,  ''  flesh  and  blood,"  where 
Christ  saith,  "  Flesh  and  blood  hath  not  revealed  this  unto 
thee,  but  my  Father  which  is  in  heaven," 

Nay,  observe  it,  all  these  places,  with  many  others,  do 
rather  point  at  a  corrupt  soul,  than  a  corrupt  body;  for 
indeed,  sin,  and  all  spiritual  wickedness,  have  their  seat  in 
the  heart  and  soul  of  a  man,  and  by  their  using  this  or  that 
member  of  the  body,  so  deflle  the  man ;  the  weaknesses  of 
the  body,  or  that  attend  our  material  flesh  and  blood,  they 
are  weaknesses  of  another  kind :  as  sickness,  aches,  pains, 
sores,  wounds,  defect  of  members,  &c.  Wherefore,  where 
you  read  of  flesh  and  blood  as  rejected  of  God,  especially 
when  it  speaks  of  the  flesh  and  blood  of  saints,  you  are  not 
to  understand  it  as  meant  of  the  flesh  which  is  their  proper 
human  nature,  but  of  that  weakness  which  cleaveth  to  it. 

Paul,  in  another  place,  rcckoneth  up  the  works  of  the 
flesh,  in  many  things,  as  in  witchcraft,  hatred,  variance, 
strife,  emulation,  fornication,  and  many  others.  But  can 
any  imagine  that  he  there  should  strike  at  that  flesh  which 
hangeth  on  our  bones  ?  rather  at  that  malignity  and  re- 
bellion that  is  in  the  mind  of  man  against  the  Lord;  by 


"PLESII  AND  ELOOD"  OFTEN  MEANS  MORTALITY.      317 

reason  of  which,  the  members  of  the  body  are  used  this 
way,  and  also  some  times  that,  to  accomplish  its  most  filthy 
and  abusive  deeds.  "  They  are  enemies  in  their  minds  by 
wicked  works.'^ 

Thus  you  see  that  ^^  flesh  and  blood"  is  not  to  be  taken 
always  for  the  flesh  that  is  upon  our  hands,  and  feet  and 
other  parts  of  our  body,  but  for  that  sin,  weakness,  and  in- 
firmity, that  cleave  to  our  whole  man. 

Further,  then,  touching  our  real  substantial  flesh,  it  may 
be  either  considered  as  God's  creature  purely,  or  as  cor- 
rupted with  sin  and  infirmity.  Now,  if  you  consider  it  as 
corrupted ;  so  it  shall  not  inherit  the  kingdom  of  God  :  but 
yet  consider  it  as  God's  creature,  and  so  all  that  God  hath 
converted  to  himself,  through  Jesus  Christ,  shall,  even  with 
that  body,  when  changed,  inherit  the  kingdom  of  God.  The 
woman  whose  clothes  are  foul,  can  yet  distinguish  between 
the  dirt  and  the  cloth  on  which  it  hangeth;  and  so  deals 
God  with  us.  It  is  true,  there  is  not  one  saint,  but  while 
he  liveth  here,  his  body  is  arrayed  and  infected  with  many 
corrupt  and  filthy  things,  as  touching  bodily  weakness;  yea, 
and  also  with  many  sinful  infirmities,  by  reason  of  that  body 
of  sin  and  death  that  yet  remains  in  us  :  but  yet  God,  I  say 
distinguisheth  between  our  weaknesses  and  his  workman- 
ship, and  can  tell  how  to  save  the  whole  man  of  his  people, 
while  he  is  destroying  the  corruption  and  weakness  that 
cleave  to  them. 

And  now  to  return  to  the  place  objected,  ^' Flesh  -and 
blood  shall  not  inherit  the  kingdom  of  God."  It  cannot  be 
truly  understood,  that  that  flesh  which  is  man's  nature,  shall 
not  enter  into  the  kingdom:  for  then,  as  I  said  before, 
Christ  must  lose  his  members,  the  purchase  of  his  blood, 
the  vessels  and  temples  of  his  Spirit;  for  all  this  is  our 
body. 

Again;  then  Christ  also,  in  that  body  of  his,  which  is 
also  our  flesh  and  blood,  is  not  in  glory;  contrary  to  the 
27* 


318        THE  RESURRECTION  OF  THE  DEAD. 

whole  current  of  the  Xcw  Testament.  Yea,  it  would  be 
nonsense  to  say,  there  should  be  a  resurrection,  and  that  our 
vile  body  shall  be  changed  and  made  like  to  the  glorious 
body  of  the  Son  of  God,  if  this  body  do  not  at  all  rise  again, 
but  some  other  thing,  which  is  not  in  us  and  our  nature. 

But  to  be  short,  the  apostle  here  when  he  saith,  "  Flesh 
and  blood  shall  not  inherit,"  &c.,  speaks  properly  of  that 
mortality  and  weakness  that  now  attend  our  whole  man^ 
and  not  of  our  real  substantial  body  itself.  For  after  he 
had  said,  "Flesh  and  blood  shall  not  inherit  the  kingdom 
of  God,"  he  adds,  "Neither  doth  corruption  inherit  incor- 
ruption."  Which  two  sayings  are  answerable  to  what  he 
presently  adds,  saying,  "Behold,  I  show  you  a  mystery; 
we  shall  not  all  sleep,  but  we  shall  all  be  changed,  in  a 
moment,  in  the  twinkling  of  an  eye,  at  the  last  trump,  for 
the  trumpet  shall  sound,  and  the  dead/'  mark,  "the  dead 
shall  be  raised  incorruptible."  That  is,  the  dead  shall  be 
so  raised,  as  that  in  their  rising,  incorruption  shall  possess 
them  instead  of  incorruption,  and  immortality,  instead  of 
that  mortality  that  descended  to  the  grave  with  them.  "For 
this  corruptible  (mark,  "this  corruptible")  must  put  on 
incorruption;  and  this  mortal  shall  put  on  immortality;" 
mark,  I  say,  it  is  this  corruptible,  and  this  mortal,  that  must 
be  raised,  though  not  corruptible  and  mortal,  as  it  was  bu- 
ried, but  immortal  and  incorruptible.  It  shall  leave  its 
grave-clothes  of  corruption  and  mortality  behind  it. 

The  manner  of  which  rising,  the  apostle  doth  more  dis- 
tinctly branch  out,  a  little  above,  in  four  particulars.  Which 
particulars  are  these  that  follow:  1.  "It  is  sown  in  corrup- 
tion, it  is  raised  in  incorruption."  2.  "It  is  sown  in  dis- 
honor, it  is  raised  in  glory."  3.  "It  is  sown  in  weakness, 
it  is  raised  in  power."  4.  "  It  is  sown  a  natural  body,  it  is 
raised  a  spiritual  body." 

1.  "It  is  raised  in  incorruption ^  We  are  brought  into 
this  world  by  sin  and  corruption;  corruption  is  our  father, 


INCORRUPTION  AND  GLORY.  819 

and  in  sin  did  our  mother  conceive  ns.  And  hence  it  is, 
that  we  have  our  life,  not  only  like  a  span,  shadow,  or  post, 
for  shortness,  but  also  that  it  is  attended  with  so  much 
vanity  and  vexation  of  spirit.  But  now  being  raised  from 
the  dead  incorruptible  (which  is  also  called  a  begetting  and 
birth)  these  things  that  now  in  our  life  annoy  us,  and  at 
last  take  away  our  life,  are  eifectually  destroyed.  And 
therefore  we  live  for  ever;  as  saith  the  Spirit,  "And  there 
shall  be  no  more  death,  neither  sorrow,  nor  crying,  neither 
shall  there  be  any  more  pain  :  for  the  former  things  (that  is, 
all  that  belong  to  our  corruptibleness)  are  passed  away.^^ 

There  shall  be  in  our  resurrection  no  corruption,  either  of 
body  or  of  soul ;  no  weakness  nor  sickness,  nor  any  thing 
tending  that  way:  as  he  saith,  "He  will  present  us  to  him- 
self a  glorious  church,  not  having  spot,  nor  wrinkle,  nor  any 
such  thing.^'  Therefore,  when  he  saith,  "It  is  raised  in  in- 
corruption,^^  it  is  as  if  he  had  said.  It  is  impossible  that 
they  should  ever  sin  more,  be  sick  more,  sorrow  more,  or  die 
more.  They  that  shall  be  counted  worthy  of  that  world, 
and  the  resurrection  from  the  dead,  "  neither  marry,  nor  are 
given  in  marriage,"  though  it  was  thus  with  them  in  this 
world ;  "  neither  can  they  die  any  more :  for  they  are  equal 
unto  the  angels;  and  are  the  children  of  Grod,  being  the 
children  of  the  resurrection. '^ 

2.  "It  is  raised  in  glory .'^  The  dishonor  that  doth  at- 
tend the  saint  at  his  departing  from  this  world,  is  often  very 
great.  He  is  "sown  in  dishonor;"  he  is  sometimes  so  loath- 
some at  his  death  that  his  dearest  friends  are  weary  of  him, 
stop  their  noses  at  him,  see  no  beaut}^  in  him,  nor  set  any 
price  upon  him.  I  speak  nothing  here,  how  some  of  the 
saints  are  hanged,  starved,  banished,  and  some  die,  torn  to 
pieces,  and  not  suffered  to  be  put  into  graves.  But  "  it  is 
raised  in  glory."  Grlory  is  the  sweetness,  comeliness,  purity, 
and  perfection  of  a  thing.  The  light  is  the  glory  of  the  sun; 
strength  is  the  glory  of  youth ;  and  gray  hairs  are  the  glory 


820         THE  RESURRECTION  OF  THE  DEAD. 

of  old  age;  that  is,  it  is  the  excellency  of  these  things,  and 
that  which  makes  them  shine. 

Therefore  to  arise  in  glory,  is  first  to  arise  in  all  the 
beauty  and  utmost  completeness,  that  it  is  possible  for  a 
human  body  to  possess.  I  say,  in  all  its  features  and 
members,  inconceivably  beautiful.  Sin  and  corruption  have 
made  sad  work  in  our  bodies,  as  well  as  in  our  souls.  It  is 
sin  commonly  which  is  the  cause  of  all  that  deformity,  and 
ill-favoredness,  that  now  cleave  to  us,  and  that  also  render 
us  so  dishonorable  at  our  death.  But  now  at  our  rising, 
being  raised  incorruptible,  we  shall  appear  in  such  perfec- 
tions and  that  of  all  sorts  belonging  to  the  body — that  all 
the  beauty  and  comeliness,  sweetness  and  amiableness,  that 
have  at  any  time  been  in  this  world,  shall  be  swallowed  up 
a  thousand  times  told,  with  this  glory.  The  psalmist  saith 
of  Christ,  that  he  is  ^^ fairer  than  the  children  of  men;"  and 
that,  as  I  believe,  in  his  outward  man,  as  well  as  in  his  in- 
ward part;  he  was  the  exactest,  purest,  completest,  and 
beautifulest  creature,  that  ever  God  made,  till  '^his  visage 
was  so  marred"  by  his  persecutors :  for  in  all  things  he  had 
and  shall  have  the  pre-eminence.  Now,  our  bodies  at  our 
resurrection  will  not  only  be  as  free  from  sin,  as  his  was  be- 
fore he  died,  but  also  as  free  from  all  other  infirmities,  as 
he  was  after  he  was  raised  again.  In  a  word,  if  incorrupti- 
bleness  can  put  a  beauty  upon  our  bodies,  when  they  arise, 
we  shall  have  it.  There  shall  be  no  lame  legs,  nor  crump 
shoulders,  no  blear-eyes,  nor  yet  wrinkled  faces.  "  He  shall 
change  our  vile  body,  that  it  may  be  fashioned  like  unto  his 
glorious  body." 

Again,  all  the  glory  that  a  glorified  soul  can  help  this 
body  to,  it  at  this  day  shall  enjoy.  That  soul  that  hath 
been  these  hundreds  or  thousands  of  years  in  the  heavens, 
resting  in  the  bosom  of  Christ,  shall  in  a  moment  come 
spangling  into  the  body  again,  and  inhabit  every  member 
and  vein  of  the  body,  as  it  did  before  its  departure.     That 


POWER  AND  SPIRITUALITY.  o21 

Spirit  of  God  also,  that  took  its  leave  of  the  body  when  it 
went  to  the  grave,  shall  now,  in  all  perfection,  dwell  in  this 
body  again.  I  tell  you,  the  body  at  this  day  will  shine 
brighter  than  the  face  of  Moses  or  Stephen,  even  as  bright 
as  the  sun,  the  stars,  and  angels.  "When  Christ  who  is 
our  life,  shall  appear,  then  we  shall  appear  with  him  in 
glory.'' 

3.  "It  is  raised  in poiver.^'  While  we  are  here,  we  are 
attended  with  so  many  weaknesses  and  infirmities,  that  in 
time  the  least  sin  or  sickness  is  too  hard  for  us,  and  taketh 
away  both  our  strength,  our  beauty,  our  days,  our  breath 
and  life,  and  all.  But  behold,  we  are  raised  in  power ;  in 
that  power,  that  all  these  things  are  as  far  below  us,  as  a 
grasshopper  is  below  a  giant.  At  the  first  appearance  of  us, 
the  world  will  tremble. 

Behold,  the  gates  of  death,  and  the  bars  of  the  grave,  are 
now  carried  away  on  our  shoulders,  as  Samson  carried  away 
the.  gates  of  the  city.  Death  quaketh,  and  destruction 
falleth  down  dead  at  our  feet.  What  then  can  stand  before 
us  ?  We  shall  then  carry  that  grace,  majesty,  terror,  and 
commanding  power  in  our  souls,  that  our  countenances  shall 
be  like  lightning.  "  For  this  corruptible  must  put  on  incor- 
ruption,  and  this  mortal  must  put  on  immortality.  So  when 
this  corruptible  shall  have  put  on  incorruption,  and  this 
mortal  shall  have  put  on  immortality,  then  shall  be  brought 
to  pass  the  saying  that  is  written.  Death  is  swallowed  up  of 
victory.'' 

4.  "  It  is  raised  a  spiritual  body."  This  is  the  last  par- 
ticular, and  is  indeed  the  reason  of  the  other  three.  It  is 
an  incorruptible  body,  because  it  is  a  spiritual  one ;  it  is  a 
glorious  body,  because  it  is  a  spiritual  one ;  it  doth  rise  in 
power,  because  it  is  a  spiritual  body.  When  the  body  is 
buried,  or  sown  in  the  earth,  it  is  a  body  corruptible,  dis- 
honorable, weak,  and  natural ;  but  when  it  ariseth,  it  doth 
rise    incorruptible,   glorious,   powerful,   and    spiritual.     So, 


322  THE  RESURRECTION  OF  THE  DEAD. 

that  as  far  as  incorruption  is  above  corruption,  g^ory  above 
dishonor,  power  above  weakness,  and  spiritual  above  natural, 
so  great  an  alteration  will  there  be  in  our  body,  when  raised 
again.  And  yet  it  is  this  body,  and  not  another;  this  in 
nature,  though  changed  into  a  far  more  glorious  state,  a 
thousand  times  further  than  if  a  hogherd  was  changed  to  be 
an  emperor.  Mark,  "It  is  sown  a  natural  body ;"  a  very 
fit  word  :  for  though  there  dwell  ever  so  much  of  the  Spirit 
and  grace  of  God  in  it  while  it  liveth,  yet  so  soon  as  the  soul 
is  separate  from  it,  so  soon  also  doth  the  Spirit  of  God 
separate  from  it ;  and  so  will  continue  until  the  day  of  its 
risinjr  be  come.  Therefore  it  is  laid  into  the  earth  a  mere 
lump  of  man's  nature  :  "  It  is  sown  a  natural  body."  But 
now,  at  the  day,  when  "  the  heavens  shall  be  no  more,"  as 
Job  saith,  then  the  trump  shall  sound,  even  the  trump  of 
God,  and,  in  a  moment,  the  dead  shall  be  raised  incorrupti- 
ble, glorious,  and  spiritual.  So  that,  I  say,  the  body,  when 
it  ariseth,  will  be  so  swallowed  up  of  life  and  immortality, 
that  it  will  be  as  if  it  had  lost  its  own  human  nature  j 
though,  in  truth,  the  same  substantial  real  nature  is  every 
whit  there  still.  It  is  the  same  "  it"  that  riseth  that  was 
sown :  it  is  sown,  it  is  raised,  saith  the  apostle. 

You  know,  that  things  which  are  candied  by  the  art  of 
the  apothecary,  are  so  swallowed  up  with  the  sweetness 
and  virtue  of  that  in  which  they  are  candied,  that  they  are 
now  as  though  they  had  no  other  nature  than  that  in  which 
they  are  boiled ;  when  yet,  in  truth,  the  thing  candied  doth 
still  retain  its  own  proper  nature  and  essence ;  though,  by 
virtue  of  its  being  candied,  it  loseth  its  former  sourness, 
bitterness,  bad  smell,  or  the  like.  Just  thus,  at  the  last 
day,  it  will  be  with  our  bodies :  we  shall  be  so  candied, 
by  being  swallowed  of  life,  as  before  is  showed,  that  we 
shall  be  as  if  we  were  all  spirit ;  when,  in  truth,  it  is  but 
this  body  that  is  swallowed  up  of  life.  And  it  must  needs 
be  that  our  nature  still  remains;  otherwise  it  cannot  be  us 


POWERS  OF  THE  SPIRITUAL  BODY.  823 

that  shall  be  in  hoaven,  but  something  besides  us.  Let  us 
lose  our  proper  human  nature,  and  we  lose  absolutely  our 
being,  and  so  arc  annihilated  into  nothing.  Wherefore  it, 
the  same  it  that  is  sown  a  natural  body,  shall  rise  a  spiritual 
body. 

But  again,  as  I  said  concerning  things .  that  are  candied, 
our  body,  when  thus  risen,  shall  lose  all  that  sourness  and 
ill  smell  that  now,  by  reason  of  sin  and  infirmity,  cleave  to 
it ;  neither  shall  its  lumpishness  or  unwieldiness  be  any  im- 
pediment to  its  acting  after  the  manner  of  angels.  Christ 
hath  showed  us  what  our  body  at  our  resurrection  shall  be, 
by  showing  us  in  his  word,  what  his  body  was  after  his  res- 
urrection. We  read,  that  his  body,  after  he  was  risen  from 
the  dead,  retained  the  very  same  flesh  and  bones  that  did 
hang  upon  the  cross }  yet  how  angelical  was  it  at  all  times, 
upon  all  occasions !  He  could  conic  in  to  his  disciples  with 
that  very  body,  when  the  doors  were  shut  upon  them.  He 
could  at  pleasure,  to  their  amazement,  appear  in  the  twink- 
ling of  an  eye,  in  the  midst  of  them.  He  could  be  visible 
and  invisible,  as  he  pleased,  when  he  sat  at  meat  with  them. 
In  a  word,  he  could  pass  and  repass,  ascend  and  descend  in 
that  body,  with  far  more  pleasure  and  ease,  than  the  bird  by 
the  art  of  her  wing. 

Now,  I  say,  as  we  have  in  this  world  borne  the  image  of 
our  first  father,  so  at  that  day,  we  shall  have  the  image  of 
Jesus  Christ,  and  be  as  he  is.  ''As  is  the  earthy,  such  are 
they  also  that  are  earthy ;  and  as  is  the  heavenly,  such  are 
they  also  that  are  heavenly.  And  as  we  have  borne  the 
image  of  the  earthy,  so  we  shalF^  (at  our  resurrection)  "  bear 
the  image  of  the  heavenly;"  it  is  so  in  part  now,  but  shall 
BO  be  in  perfection  then. 

To  mount  up  to  heaven,  and  to  descend  again  at  pleasure, 
shall  with  us,  in  that  day,  be  ordinary.  If  there  were  ten 
thousand  bars  of  iron,  or  walls  of  brass,  to  separate  between 
us  and  our  pleasure  and  desire  at  that  day,  they  should  as 


324         THE  RESURRECTION  OF  THE  DEAD. 

easily  be  pierced  by  us,  as  is  the  cobweb,  or  air,  by  tlio 
beams  of  the  sun ;  and  the  reason  is,  because  to  the  Spirit, 
wherewith  we  shall  be  inconceivably  filled  at  that  day, 
nothing  is  impossible  :  and  the  working  of  it  at  that  day, 
shall  be  in  that  nature  and  measure,  as  to  swallow  up  all 
impossibilities.  He  shall  "change  our  vile  body,  that  it 
may  be  fashioned  like  unto  his  glorious  body" — now  mark, 
"according  to  the  working  whereby  he  is  able  even  to 
subdue  all  things  unto  himself."  As  if  he  should  say,  I 
know  that  there  are  many  things  that  in  this  world  hinder 
us  from  having  our  bodies  like  the  body  of  Christ.  But 
when  God  shall  raise  us  from  the  dead,  because  he  will  then 
have  our  bodies  like  the  body  of  his  Son,  he  will  then  have 
such  a  power  to  work  upon,  and  in,  our  body,  as  will  remove 
all  impossibilities,  and  hindrances. 

Nay,  further,  we  do  not  only  see  what  operation  the  Spirit 
will  have  in  our  body,  by  the  carriage  of  Christ  after  his 
resurrection,  but  even  by  many  a  saint  before  their  death. 
The  Spirit  used  to  catch  Elijah  away,  no  man  could  tell 
whither.  It  carried  Ezekicl  hither  and  thither.  It  carjied 
Christ  from  the  top  of  the  pinnacle  of  the  temple  into 
Galilee.  Through  it  he  walked  on  the  sea.  The  Spirit 
caught  away  Philip  from  the  eunuch,  and  carried  him  as  far 
as  Azotus.  Thus  the  great  God  hath  given  us  a  taste  of  the 
glorious  power  that  is  in  himself;  and  how  easily  it  will 
help  us,  by  its  possessing  us  at  the  resurrection,  to  act  and 
do  like  angels ;  as  Christ  saith,  They  that  shall  be  counted 
worthy  of  that  world,  and  of  the  resurrection  from  the  dead, 
shall  no  more  die,  but  be  equal  to  the  angels. 

Further,  as  the  body,  by  being  thus  spiritualized,  shall  be 
as  I  have  said;  so  again  it  must  needs  be,  that  hereby  all  the 
service  of  the  body,  and  faculties  of  the  soul  must  be  infi- 
nitely enlarged  also.  Now  "we  shall  see  him  as  he  is,"  and 
now  "  we  shall  kno"',  even  as  we  are  known." 

First;  Now  we  shall  see  him^  namely,  Christ,  in  his  glory ; 


POWERS  or  THE  OLOlliriED  SOUL.  325 

not  by  revelation  only,  as  we  do  now,  but  then  face  to  face; 
and  he  will  have  us  with  him,  to  this  very  end.  Though 
John  was  in  the  Spirit  when  he  had  the  vision  of  Christ,  yet 
it  made  him  fall  at  his  feet  as  dead.  It  also  turned  Daniel's 
beauty  into  corruption ;  so  glorious,  and  so  overwcighing  was 
the  glory  that  he  appeared  in.  But  we  shall  at  the  day  of 
our  resurrection,  bo  so  furnished,  that  we  shall  with  the 
eagle  be  able  to  look  upon  the  sun  in  his  strength.  We 
shall  then,  I  say,  sec  him  a.s  he  is,  who  now  is  in  the  light 
that  no  eye  hath  seen,  nor  any  man  can  see  it  till  that  day. 

Now  we  shall  see  into  all  things :  there  shall  not  be  any 
thing  hid  from  us :  there  shall  not  be  a  saint,  a  prophet,  or 
saved  soul,  small  or  great,  but  we  shall  then  perfectly  know 
them;  also,  all  the  works  of  creation,  election,  and  redemp- 
tion. We  shall  see  and  know  as  thoroughly  all  the  things 
of  heaven,  and  earth,  and  hell,  even  as  now  we  know  our 
A.  B.  C. ;  for  the  Spirit  with  which  we  shall  in  every  cranny 
of  soul  and  body  be  filled,  I  say,  that  searcheth  all  things, 
yea,  the  deep  things  of  God. 

We  see  what  strange  things  have  been  known  by  the  pro- 
phets and  saints  of  God,  and  that  when  they  knew  but  in 
part.  Abraham  could,  by  it,  tell  to  a  day  how  long  his 
seed  should  be  under  persecution  in  Egypt.  Elisha,  by  it, 
could  tell  what  was  done  in  the  king  of  Assyria's  bed- 
chamber. Abijah  could  know,  by  this,  Jeroboam's  wife,  so 
soon  as,  yea,  before  her  feet  entered  within  his  door,  though 
he  saw  her  not.  The  prophet  of  Judah  could  tell  by  this, 
what  God  would  do  to  Bethel,  for  the  idolatry  there  com- 
mitted; and  could  also  point  out  the  man  by  name,  that 
should  do  the  execution,  long  before  he  was  born.  What 
shall  I  say?  Enoch,  by  it,  could  tell  what  should  be  done 
at  the  end  of  the  world.  How  did  the  prophets,  to  a  cir- 
cumstance, prophesy  of  Christ's  birth,  his  death,  his  burial, 
of  tlieir  giving  him  gall  and  vinegar,  of  their  parting  his 
raiment,  and  piercing  his  hands  and  feet,  of  his  risifig  on  the 

28 


326         THE  RESURRECTION  OF  THE  DEAD. 

third  day !  All  this  they  saw  -when  they  spake  of  him.  Peter 
also,  though  half  asleep,  could  at  the  very  first  word,  call 
Moses  and  Elias  by  their  names,  when  they  appeared  to 
Christ  in  the  holy  mount.  He  is  very  ignorant  of  the  ope- 
ration of  the  Spirit  of  Grod,  that  scrupleth  these  things. 
But  now,  I  say,  if  these  things  have  been  done,  seen,  and 
known,  by  spiritual  men,  while  their  knowledge  hath  been 
but  in  part;  how  shall  we  know,  see,  and  discern,  when  that 
which  is  perfect  is  come  ?  which  will  be  at  the  resurrection. 
'^  It  is  raised  a  spiritual  body." 

Thus,  in  a  few  words,  have  I  showed  you  the  truth  of 
the  resurrection  of  the  just,  and  also  the  manner  of  their 
rising.  Had  I  judged  it  convenient,  I  might  have  much 
enlarged  on  each  particular,  and  have  added  many  more. 
For  the  doctrine  of  the  resurrection,  however  questioned  by 
heretics  and  erroneous  persons,  yet  is  such  a  truth,  that 
almost  all  the  holy  scriptures  of  God  point  at,  and  centre 
in  it. 

God  hath  from  the  beginning  of  the  world,  showed  to  us 
that  our  body  must  be  with  him,  as  well  as  our  soul,  in  the 
kingdom  of  heaven.     I  say,  he  hath  showed  it. 

1.  He  hath  showed  us,  how  he  will  deal  with  those  that 
are  alive  at  Christ's  coming,  by  his  translating  Enoch,  and 
taking  him  body  and  soul  to  himself:  as  also,  by  his  catch- 
ing Elias  up,  body  and  soul,  into  heaven,  in  a  fiery  chariot. 

2.  He  hath  often  put  us  in  remembrance  of  the  rising  of 
those  that  are  dead  at  that  day.  1.  By  the  faith  he  gave 
Abraham,  concerning  the  offering  of  his  Son:  for  when 
he  ofi'ered  him,  he  accounted  that  God  was  able  to  raise 
him  up,  even  from  the  dead :  from  whence  also  he  received 
him  in  a  figure  of  the  resurrection  of  Christ,  for  Abraham's 
justification,  and  of  Abraham's  resurrection  by  Christ  at  the 
last  day,  for  his  glorification.  2.  By  the  faith  he  gave 
Joseph,  concerning  his  bones;  which  charge  the  godly  in 
Egypt  did  diligently  observe;   and  to  that  end,  did  keep 


ANCIENT  INTIMATIONS  OF  THIS.  327 

them  four  hundred  years,  and  at  length  carried  them,  I  say, 
from  Egypt  to  Canaan,  which  was  a  type  of  our  being  car- 
ried in  our  body  from  this  world  to  heaven. 

Besides,  How  oft  did  God  give  power  to  his  prophets,  ser- 
vants, and  Christ  Jesus,  to  raise  some  that  were  now  dead, 
and  some  that  had  been  long  so;  and  all,  no  doubt,  to  put 
the  present  generations,  as  also  the  generations  yet  unborn, 
in  mind  of  the  resurrection  of  the  dead.  To  this  end,  I  say, 
how  was  the  Shunamite's  son  raised  from  the  dead !  the  man 
also  at  the  touching  of  the  bones  of  Elisha !  together  with 
the  body  of  Lazarus,  with  Jairus'  daughter,  and  Tabitha, 
and  many  others;  who  after  their  souls  had  departed  from 
them  (Lazarus  lying  in  his  grave  four  days),  were  all 
raised  to  life  again,  and  lived  with  that  very  body,  out  of 
which  the  soul,  at  their  death,  had  departed ! 

But  above  all,  that  notable  place  in  Matthew,  at  the  re- 
surrection of  the  Lord  Jesus,  gives  us  a  notable  fore-word 
of  the  resurrection  of  the  just.  Saith  the  text,  ''  And  the 
graves  were  opened;  and  many  bodies  of  saints  which  slept 
arose,  and  came  out  of  the  graves  after  his  resurrection,  and 
went  into  the  holy  city,  and  appeared  unto  many." 

When  the  author  to  the  Hebrews  had  given  us  a  cata- 
logue of  the  worthies  of  the  Old  Testament,  he  saith  at  last, 
"These  all  died  in  faith.''  In  the  faith  of  what?  That 
they  should  lie  and  rot  in  their  graves  eternally?  No, 
verily :  this  is  the  faith  of  Ranters,  not  of  Christians.  They 
all  died  in  faith,  that  they  should  rise  again;  and  therefore 
counted  this  world  not  worth  the  living  in  (upon  unworthy 
terms),  that  after  death  "they  might  obtain  a  better  resur- 
rection.'' 

It  is  also  worth  considering,  what  Paul  saith  to  the  Phi- 
lippians.  That  he  was  confident,  that  that  God  who  had 
begun  a  good  work  in  them,  would  "perform  it  unto  the  day 
of  Christ."  Which  day  of  Christ  was  not  the  day  of  their 
conversion,  for  that  was  past  with  them  already;  they  were 


328        THE  RESURRECTION  OF  THE  DEAD. 

now  the  children  of  God;  but  this  day  of  Christ,  is  the 
same  which  in  other  places  is  called  the  day  when  he  shall 
come  with  the  sound  of  the  last  trump  to  raise  the  dead. 
For  you  must  know,  that  the  work  of  salvation  is  not  at  an 
end  with  them  that  are  now  in  heaven;  no,  nor  ever  will  be, 
until  (as  1  showed  you  before)  their  bodies  be  raised  again. 
Grod,  as  I  have  told  you,  hath  made  our  bodies  the  members 
of  Christ,  and  God  doth  not  count  us  throughly  saved, 
until  our  bodies  be  as  well  redeemed  and  ransomed  out  of 
the  grave  of  death,  as  our  soul  from  the  curse  of  the  law  and 
dominion  of  sin. 

Though  God's  saints  have  felt  the  power  of  much  of  his 
grace,  and  have  had  many  a  sweet  word  fulfilled  on  them : 
yet  one  word  will  be  unfulfilled  on  their  particular  persons, 
so  long  as  the  grave  can  shut  her  mouth  upon  them.  But, 
as  I  said  before,  when  the  gates  of  death  do  open  before 
them,  and  the  bars  of  the  grave  do  fall  asunder;  then  shall 
be  brought  to  pass  that  saying  that  is  written,  ^'  Death  is 
swallowed  up  of  victory:"  And  then  will  they  hear  that 
most  pleasant  voice,  ^' Awake  and  sing,  ye  that  dwell  in  the 
dust :  for  thy  dew  is  as  the  dew  of  herbs,  and  the  earth  shall 
cast  out  the  dead."  Thus  much  touching  the  truth  of  the 
resurrection  of  the  just,  with  the  manner  of  their  rising. 


CHAPTER  IV. 

THE  TRIAL  AND  REWARD  OF  THE  JUST. 

Now  you  must  know,  that  the  time  of  the  rising  of  the 
just,  will  be  at  the  coming  of  the  Lord,  For  when  they 
arise,  nay,  just  before  they  are  raised,  the  Lord  Jesus  Christ 
will  appear  in  the  clouds,  in  flaming  fire,  with  all  his  mighty 
angels ;  the  effect  of  which  appearing  will  be  the  rising  of 
the  dead.  ^'  For  the  Lord  himself  shall  descend  from  heaven 
with  a  shout,"  saith  Paul,  ^^  with  the  voice  of  the  archangel, 
and  with  the  trump  of  God :  and  the  dead  in  Christ  shall 
rise  first.'' 

Now  at  the  time  of  the  Lord's  coming,  there  will  be  found 
in  the  world  alive  both  saints  and  sinners.  As  for  the  saints 
that  then  shall  be  found  alive,  they  shall  not  die,  but  so 
soon  as  all  the  saints  are  raised  out  of  their  graves,  be 
changed  and  swallowed  up  of  incorruption,  immortality,  and 
glory;  and  have  the  same  spiritual  translation,  as  the  raised 
saints  shall  have.  As  Paul  also  saith,  "  We  shall  not  all 
sleep,  but  we  shall  all  be  changed,  in  a  moment,  in  the 
twinkling  of  an  eye,  at  the  last  trump;  for  the  trumpet  shall 
sound,  and  the  dead  shall  be  raised  incorruptible,  and  we 
shall  be  changed.''  And  again,  "  For  the  Lord  himself 
shall  descend  from  heaven  with  a  shout,  with  the  voice  of 
the  archangel,  and  with  the  trump  of  Grod :  and  the  dead  in 
Christ  shall  rise  first :  then  we  which  are  alive  and  remain 
shall  be  caught  up  together  with  them  in  the  clouds,  to  meet 
the  Lord  in  the  air,  and  so  shall  we  ever  be  with  the  Lord." 
As  he  saith  also  in  another  place,  ^^He  shall  judge  the  quick 
and  the  dead  at  his  appearing,  and  his  kingdom." 

Now,  when  the  saints  that  sleep  shall  be  raised  thus  incor- 
28*  (329) 


330  THE  RESURRECTION  OF  THE  DEAD. 

ruptible,  powerful,  glorious  and  spiritual ;  and  also  those  that 
then  shall  be  found  alive,  made  like  them ;  then  forthwith, 
before  the  unjust  are  raised,  the  saints  shall  appear  before 
the  judgment-seat  of  the  Lord  Jesus  Christ,  there  to  give 
an  account  to  their  Lord,  the  judge  of  all  things  they  have 
done ;  and  to  receive  a  reward  for  their  good  according  to 
their  labor. 

They  shall  rise,  I  say,  before  the  wicked,  they  being  them- 
selves the  proper  children  of  the  resurrection ;  that  is,  those 
that  must  have  all  the  glory  of  it,  both  as  to  pre-eminency, 
and  sweetness ;  and  therefore  they  are  said,  when  they  rise, 
to  rise  from  the  dead ;  that  is,  in  their  rising,  they  leave  the 
reprobate  world  behind  them.  And  it  must  be  so,  because 
also  the  saints  will  have  done  their  account,  and  be  set  upon 
the  throne  with  Christ  as  kings  and  princes  with  him  to 
judge  the  world,  when  the  wicked  world  are  raised.  The 
saints  "shall  judge  the  world;"  they  shall  '^ judge  angels;" 
yea,  they  shall  sit  upon  the  throne  of  judgment  to  do  it. 
But  to  pass  that. 

Now,  when  the  saints  are  raised,  as  ye  have  heard,  they 
must  give  an  account  of  all  things  in  general,  that  they  have 
done  while  they  were  in  the  world.  Of  all  things,  I  say, 
"  whether  they  be  good  or  bad." 

1.  Of  all  their  had:  but  mark,  not  under  the  considera- 
tion of  vagabond  slaves  and  sinners,  but  as  sons,  stewards, 
and  servants  of  the  Lord  Jesus.  That  this  shall  be,  is 
evident  from  divers  places  of  the  holy  scriptures.  First, 
Paul  saith,  "  We  must  all  stand  before  the  judgment-seat 
of  Christ;"  we  saints.  "For  it  is  written,  As  I  live,  saith 
the  Lord,  every  knee  shall  bow  to  me,  and  every  tongue 
shall  confess  to  God,  So  then  every  one  of  us  shall  give 
an  account  of  himself  to  God."  Again,  "Wherefore  we 
labor,  that,  whether  present  or  absent,  we  may  be  accepted 
of  him.  For  we  must  all  appear  before  the  judgment-seat 
of  Christ ;  that  every  one  of  us  may  receive  the  things  done 


ILLUSTRATION.  331 

in  his  body,  according  to  that  he  hath  done,  whether  it  be 
good  or  bad." 

It  is  true,  Grod  loveth  his  people,  but  yet  he  loveth  not 
their  sins,  nor  any  thing  they  do,  though  with  the  greatest 
zeal  for  him,  if  it  be  contrary  to  his  word.  Wherefore,  as 
truly  as  Grod  will  give  a  reward  to  his  saints  and  children, 
for  all  that  they  have  indeed  well  done ;  so  truly  will  he  at 
this  day  distinguish  their  good  and  bad;  and  when  both  are 
manifest  by  the  righteous  judgment  of  Christ,  he  will  burn 
up  their  bad,  with  all  their  labor,  travail,  and  pains  in  it  for 
ever.  He  can  tell  how  to  save  his  people,  and  yet  take 
vengeance  on  their  inventions. 

That  is  an  observable  place.  1  Cor.  iii.  12-15.  '^  If  any 
man  build,'^  saith  he,  "upon  this  foundation  (which  is 
Christ)  gold,  silver,  precious  stones,  wood,  hay,  stubble; 
every  man's  work  shall  be  manifest :  for  the  day  shall  de- 
clare it,  because  it  shall  be  revealed  by  fire ;  and  the  fire 
shall  try  every  man's  work  of  what  sort  it  is.  If  any  man's 
work  shall  abide,  that  he  hath  built  thereupon,  he  shall 
receive  a  reward.  If  any  man's  work  shall  be  burned,  he 
shall  sufi*er  loss,  but  he  himself  shall  be  saved ;  yet  so  as 
by  fire.'' 

Now,  observe  (1.),  as,  I  said  before,  the  foundation  is 
Christ.  (2.)  The  gold,  silver,  and  precious  stones,  that  here 
are  said  to  be  built  upon  him,  are  all  the  actings  in  faith  and 
love  according  to  the  word,  that  the  saints  are  found  doing 
for  his  sake  in  the  world.  (3.)  To  build  on  him  wood,  hay, 
and  stubble,  is  to  build  together  with  what  is  right  in 
itself,  human  inventions  and  carnal  ordinances;  fathering 
them  still  on  Grod  and  his  allowance.  (4.)  The  fire  that 
here  you  read  of,  is  the  pure  word  and  law  of  God. 
(5.)  The  day  that  here  you  read  of,  is  the  day  of  Christ's 
coming  to  judgment,  to  reveal  the  hidden  things  of  darkness, 
and  to  make  manifest  the  counsels  of  the  heart.  (6.)  At 
this  day  the  gold,  silver,  precious  stones,  wood,  hay,  and 


332  THE  RESURRECTION  OF  THE  DEAD. 

stubble,  and  that  of  every  man,  shall  be  tried  by  this  fire, 
that  it  may  be  manifest  of  what  sort  it  is.  The  wind,  the 
rain,  and  floods,  beat  now  as  vehemently  against  the  house 
upon  the  rock,  as  against  that  on  the  sand. 

Observe  again,  (1.)  That  the  apostle  speaks  here  of  the 
saved,  not  of  the  reprobates  :  "  He  himself  shall  be  saved." 
(2.)  That  this  saved  man  may  have  wood,  hay  and  stubble; 
that  is,  things  that  will  not  abide  the  trial.  (3.)  That 
neither  this  man's  goodness,  nor  yet  Grod's  love  to  him,  shall 
hinder  all  his  wood,  hay,  or  stubble,  from  coming  on  the 
stage  :  "  Every  man's  work  shall  be  manifest :"  "  the  fire 
shall  try  every  man's  work,  of  what  sort  it  is."  (4.)  Thus, 
a  good  man  shall  see  all  his  wood,  hay,  and  stubble,  burnt 
up  in  the  trial  before  his  face.  (5.)  That  good  man  then 
shall  suffer  loss ;  or  the  loss  of  all  things  that  are  not  then 
according  to  the  word  of  God.  "  If  any  man's  work  shall 
be  burned  (or  any  of  them),  he  shall  suff"er  loss,  but  he  him- 
self shall  be  saved,  yet  so  as  by  fire;"  that  is,  yet  so  as  that 
all  that  ever  he  hath  done,  shall  be  tried  and  squared  by  the 
word  of  God.* 

From  all  which  it  must  be  unavoidably  concluded,  that 
the  whole  body  of  the  elect  must  account  with  their  Lord 
for  all  things  they  have  done,  whether  good  or  bad;  and 
that  he  will  destroy  all  their  bad  with  the  purity  of  his 
word ;  yea,  and  all  their  pains,  travail,  and  labor,  that  they 
have  spent  about  it.  I  am  persuaded,  that  there  are  now 
many  things  done  by  the  best  of  saints,  that  then  they  will 
gladly  disown  and  be  ashamed  of;  yea,   which  they  have 


*  It  may  be  doubted  whether  our  author  has  hit  upon  the  exact  meaning  of  this 
passage.  If  we  look  back  to  verse  10th,  we  find  Paul  is  speaking  of  building  the 
Visible  Church.  Of  course  the  gold,  silTcr,  &c.,  signify  the  different  sorts  of  mem- 
bers, sound  or  unsound,  introduced  into  it.  These  must  be  tried  thoroughly,  as  by 
fire,  at  the  last  day ;  and  the  results  of  the  trial  will  show  who  are  the  sound  mem- 
bers, and  who  have  been  faithful  and  wise  Church  builders.  Still  this  special  view 
involves  the  idea  of  the  more  general  trial  on  which  Bunyan  insists. — J.  N.  B. 


THE  saint's  confession  OF  SIN.  333 

done  and  still  do  with  great  devotion.  Alas !  what  gross 
things  do  some  of  the  saints,  in  their  devotion,  father  upon 
God ;  and  do  reckon  him  the  author  thereof,  and  that  he  also 
prompts  them  forward  to  the  doing  thereof,  and  doth  give 
them  his  presence  in  the  performance  of  them !  Yea,  and 
as  they  father  many  superstitions  and  scriptureless  things 
upon  him ;  so  they  die  in  the  same  opinion,  and  never  come, 
in  this  world,  to  the  sight  of  their  evil  and  ignorance  herein. 
But  now  the  judgment-day  is  the  principal  time  wherein 
every  thing  shall  be  set  in  its  proper  place ;  that  which  is 
of  God  in  its  place,  and  that  which  is  not,  shall  now  be  dis- 
covered and  made  manifest.  ''In  many  things  now,  we 
all  offend;^'  and  then  we  shall  see  the  many  offences  we 
have  committed,  and  shall  ourselves  judge  them  as  they  are. 
The  Christian  is,  in  this  world,  so  candid  a  creature,  that 
take  him  when  he  is  not  under  some  great  temptations,  and 
he  will  ingenuously  confess  to  his  God,  before  all  men,  how 
he  hath  sinned  and  transgressed  against  his  Father;  and 
will  fall  down  at  the  feet  of  God,  and  cry  out,  'Thou  art 
righteous,  for  I  have  sinned;  and  thou  art  gracious,  that 
notwithstanding  my  sin,  thou  shouldst  save  me.^  Now,  I 
say,  if  the  Christian  is  so  simple  and  plain-hearted  with 
God,  in  the  days  of  his  imperfection,  when  he  is  accompa- 
nied with  many  infirmities  and  temptations;  how  freely  will 
he  confess  and  acknowledge  his  miscarriages,  when  he  comes 
before  the  Lord  and  Saviour,  absolutely  stripped  of  all 
temptation  and  imperfection.  "As  I  live,  saith  the  Lord, 
every  knee  shall  bow  to  me,  and  every  tongue  shall  confess 
to  God.''  Every  knee  shall  bow,  and  reverence  God  the 
Creator,  and  Christ  the  Redeemer  of  the  world;  and  every 
tongue  shall  confess  that  his  will  alone  ought  by  them  to 
have  been  obeyed  in  all  things;  and  shall  confess  also,  and 
that  most  naturally  and  freely  (I  mean  the  saints  shall)  in 
how  many  things  they  were  deceived,  mistaken,  deluded, 


334  THE  RESURREOTIUX  OP  THE  DEAD. 

and  drawn  aside  in  their  intended  devotion  and  honor  to 
God. 

But  yet  take  notice,  that  in  this  day,  when  the  saints  are 
thus  accounting  for  their  evil  before  their  Saviour  and 
Judge,  they  shall  not  then,  at  the  remembrance  and  con- 
fession of  sin,  be  filled  with  that  guilt,  confusion,  and  shame, 
that  now,  through  the  weakness  of  faith,  attend  their  souls ; 
neither  shall  they,  in  the  least,  be  grieved  or  offended, 
that  God  hath  before  the  angels,  and  the  rest  of  their  holy 
brethren,  laid  open,  to  a  tittle,  their  infirmities,  from  the 
least  and  first,  to  the  biggest  and  last. 

For,  (1.)  The  God  to  whom  they  confess  all,  they  will 
now,  more  perfectly  than  ever,  see  doth  love  them,  and  free 
them  from  all,  even  when  and  before,  they  confess  and  ac- 
knowledge them  to  him.  And  they  shall,  I  say,  have  their 
soul  so  full  of  the  ravishing  rapture  of  the  life  and  glory 
that  now  they  are  in,  that  they  shall  be  of  it  swallowed  up 
in  that  measure  and  manner,  that  neither  fear,  nor  guilt, 
nor  confusion,  can  come  near  them  or  touch  them.  Their 
Judge  is  their  Saviour,  their  husband,  and  head;  who, 
though  he  will  bring  every  one  of  them  for  all  things  to 
judgment,  yet  he  will  keep  them  for  ever  out  of  condemna- 
tion, and  any  thing  that  tendeth  that  way.  "  Perfect  love 
casteth  out  fear,'^  even  now :  much  more  then,  when  we  are 
with  our  Saviour,  our  Jesus,  being  passed  from  death  to  life. 

(2.)  The  saints  at  that  day  shall  have  their  hearts  and 
souls  so  wrapped  up  in  the  pleasure  of  God  their  Saviour, 
that  it  shall  be  their  delight  to  see  all  things  (though  once 
ever  so  near  and  dear  unto  them)  yet  now  perish,  if  not 
according  to  his  word  and  will.  "  Thy  will  be  done,"  is  to 
be  always  our  language  here;  but  to  delight  to  see  it  done 
in  all  things,  though  it  tend  ever  so  much  to  the  destruction 
of  what  we  love — to  delight,  I  say,  in  the  height  and  per- 
fection of  delight,  to  see  it  done,  will  be  when  we  come  to 
heaven,  or  when  the  Lord  shall  come  to  judge  the  world. 


HAPPINESS  OF  SAINTS  IN  CONFESSION.  335 

(3.)  But,  the  end  of  the  accounting  of  the  saints  at  the 
day  of  God,  will  be,  not  only  the  vindication  of  the  right- 
eousness, holiness,  and  purity  of  the  word;  neither  will  it 
centre  only  in  the  manifestation  of  the  knowledge  and  heart- 
discerning  nature  of  Christ  (though  both  these  will  be  in 
it) ;  but  the  very  remembrances,  and  sight  of  sin  and  vanity 
that  they  have  done  while  here,  shall  both  set  off,  and 
heighten  the  tender  affections  of  their  God  unto  them,  and 
also  increase  their  joy  and  sweetness  of  soul,  and  clinging 
of  heart  to  their  God.  Saints  while  here,  are  sweetly  sensi- 
ble that  the  sense  of  sin,  and  the  assurance  of  pardon,  will 
make  famous  work  in  their  poor  hearts.  Ah,  what  meltings, 
without  guilt;  what  humility,  without  casting  down;  and 
what  a  sight  of  the  creature's  nothingness,  yet  without  fear, 
will  this  sense  of  sin  work  in  the  soul !  The  sweetest  frame, 
the  most  heart-endearing  frame  that  a  Christian  can  possibly 
get  into,  while  in  this  world,  is  to  have  a  warm  sight  of  sin, 
and  of  a  Saviour,  upon  the  heart  at  one  time.  Now  it  weeps 
not  for  fear,  and  through  torment,  but  by  virtue  of  constrain- 
ing grace  and  mercy ;  and  is  at  this  very  time  so  far  off  of 
disquietness  of  heart,  by  reason  of  the  sight  of  its  wicked- 
ness, that  it  is  driven  into  an  ecstasy,  by  reason  of  the  love 
and  mercy  that  is  mingled  with  the  sense  of  sin  in  the  soul. 
The  heart  never  sees  so  much  of  the  power  of  mercy  as  now, 
nor  of  the  virtue,  value,  and  excellency  of  Christ  in  all  his 
offices  as  now ;  nor  is  the  tongue  so  sweetly  enlarged  to  pro- 
claim and  cry  up  grace,  as  now.  Now  will  Christ  come  to 
be  glorified  in  his  saints,  and  admired  in  them  that  believe. 

Wherefore,  though  the  saints  receive  by  faith  the  forgive- 
ness of  sins  in  this  life,  and  so  are  passed  from  death  to  life, 
yet  again,  Christ  Jesus,  and  God  his  Father,  will  have  every 
one  of  these  sins  reckoned  up  again,  and  brought  fresh  upon 
the  stage  in  the  day  of  judgment,  that  they  may  see,  and  be 
sensible  for  ever,  what  grace  and  mercy  hath  laid  hold  upon 
them.     And  this  I  take  to  be  the  reason  of  that  remarkable 


336  THE  RESURRECTION  OF  THE  DEAD. 

saying  of  the  apostle  Peter,  ''■  Repent  ye,  therefore,  and  be 
converted,  that  your  sins  may  be  blotted  out,  when  the 
times  of  refreshing  shall  come  from  the  presence  of  the 
Lord;  and  he  shall  send  Jesus  Christ,  which  before  was 
preached  unto  you :  whom  the  heaven  must  receive  until  the 
times  of  restitution  of  all  things,  spoken  of  by  the  mouth  of 
all  the  holy  prophets  since  the  world  began/' 

If  a  sense  of  some  sin,  (for  who  sees  all  ?)  and  a  sight  of 
the  love  of  Grod,  will  here  so  work  upon  the  spirit  of  the 
godly ;  what  will  a  sight  of  all  sin  do,  when  together  with  it, 
they  are  personally  present  with  their  Lord  and  Saviour? 

Yea,  if  a  sight  of  some  sins,  with  a  possibility  of  pardon, 
will  make  the  heart  love,  reverence,  and  fear,  with  guiltless 
and  heart-affecting  fears;  what  will  a  general  sight  of  all  his 
sins,  and  together  with  them  an  eternal  acquittance  from 
them,  work  on  the  heart  of  a  saint  for  ever  ? 

Yea,  I  say  again,  if  a  sight  of  sin,  and  the  love  of  God, 
will  make  such  work  in  that  soul,  where  j^et  there  is  unbe- 
lief, blindness,  mistrust,  and  forgetfulness,  what  will  a  sight 
of  sin  do  in  that  soul,  who  is  swallowed  up  of  love ;  who  is 
sinless  and  temptationless;  who  hath  all  faculties  of  soul 
and  body  strained,  by  love  and  grace,  to  the  highest  pin  of 
perfection  that  is  possible  to  be  in  glory  enjoyed  and  pos- 
sessed ?  0  the  wisdom  and  goodness  of  God,  that  he  at  this 
day  should  so  turn  about  the  worst  of  our  things  (even 
those  that  naturally  tend  to  sink  us,  and  damn  us)  for  our 
great  advantage !  All  things  shall  work  together  for  good, 
indeed,  to  them  that  love  God.  Those  sins  that  brought  a 
curse  upon  the  whole  world,  that  spilt  the  heart-blood  of  our 
dearest  Saviour,  and  that  laid  his  tender  soul  under  the 
flaming  wrath  of  God,  shall,  by  his  wisdom  and  love,  tend 
to  the  exaltation  of  his  grace,  and  the  inflaming  of  our  affec- 
tions to  him  for  ever  and  ever. 

It  will  not  be  thus  with  devils;  it  will  not  be  thus  with 
reprobates :  the  saved  only  have  this  privilege  peculiar  to 


INQUIRY  INTO  THE  GOOD  DONE  HERE.       337 

themselves.  Wherefore,  (to  vary  a  little  from  the  matter 
in  hand) ;  will  God  make  that  use  of  sin,  even  in  our  ac- 
counting of  it,  that  shall  in  this  manner  work  for  our  ad- 
vantage? Why,  then,  let  saints  also  make  that  advantage 
of  their  sin,  as  to  glorify  Grod  thereby.  Which  is  to  be 
done,  not  by  saying.  Let  us  do  evil  that  good  may  come,  or, 
Let  us  sin  that  grace  may  abound;  but  by  taking  occasion 
by  the  sin  that  is  past,  to  set  the  crown  upon  the  head  of 
Christ  for  our  justification;  continually  looking  upon  it,  so 
as  to  press  us  to  cleave  close  to  the  Lord  Jesus,  to  grace 
and  mercy  through  him,  and  to  the  keeping  of  us  humble 
for  ever,  under  all  his  dispensations  and  carriages  to  us. 

2.  Now  having  accounted  for  all  their  evil,  and  confessed 
to  God's  glory  how  they  fell  short,  and  did  not  the  truth  in 
this  or  that,  or  other  particular;  and  having  received  their 
eternal  acquittance,  from  the  Lord  and  Judge,  in  the  sight 
of  both  angels  and  saints;  forthwith  the  Lord  Jesus  will 
make  inquiry  into  all  their  good;  the  holy  actions  and  deeds 
they  did  do  in  the  world.  Now  here  shall  all  things  be  reck- 
oned up,  from  the  very  first  good  thing  that  was  done  by 
Adam  or  Abel,  to  the  last  that  will  fall  out  to  be  done  in 
the  world :  the  good  of  all  the  holy  prophets,  of  all  apos- 
tles, pastors,  teachers,  and  helps  in  the  church.  Here  also 
will  be  brought  forth  and  to  light,  all  the  good  carriages  of 
masters  of  families,  of  parents,  of  children,  of  servants,  of 
neighbors,  or  whatever  good  things  any  man  doth. 

But  to  be  general  and  short.  (1.)  Here  will  be  a  recom- 
pense for  all  that  have  sincerely  labored  in  the  word  and 
doctrine;  I  say,  a  recompense  for  all  the  souls  they  have 
saved  by  their  word,  and  watered  by  the  same. 

Now  shall  Paul  the  planter,  and  Apollos  the  waterer,  with 
every  one  of  their  companions,  receive  the  reward  that  is 
according  to  their  works. 

Now  all  the  preaching,  praying,  watching,  and  labor,  thou 
hast  been  at,  in  thy  endeavoring  to  catch  men  from  Hatau 

29 


338         THE  RESURRECTION  OF  THE  DEAD. 

to  God,  shall  be  rewarded  with  spangling  glory.  Not  a  soul 
thou  hast  converted  to  the  Lord  Jesus,  nor  a  soul  thou  hast 
comforted,  strengthened,  or  helped  by  wholesome  counsel, 
admonition,  and  comfortable  speech,  but  it  shall  stick  as  a 
pearl  in  that  crown,  which  the  Lord  the  righteous  Judge 
shall  give  thee  at  that  day;  that  is,  if  thou  dost  it  willingly, 
delighting  to  lift  up  the  name  of  God  among  men ;  if  thou 
dost  it  with  love,  and  longing  after  the  salvation  of  sinners ; 
otherwise  thou  wilt  have  only  thy  labor  for  thy  pains,  and 
no  more.  If  I  do  this  willingly,  I  have  a  reward ;  but  if 
against  my  will,  a  dispensation  of  the  gospel  is  committed  to 
my  charge.  But  I  say,  if  thou  do  it  graciously,  then  a  re- 
ward followeth.  ^'For  what  is  our  hope,  our  joy,  our  crown 
of  rejoicing?  Are  not  even  ye,"  saith  Paul,  "in  the  pre- 
sence of  our  Lord  Jesus  Christ  at  his  coming  ?  for  ye  are 
our  glory  and  joy.''  Let  him,  therefore,  that  Christ  hath 
put  into  his  harvest,  take  comfort  in  the  midst  of  all  his  sor- 
row, and  know  that  God  acknowledgeth,  that  he  that  con- 
verteth  a  sinner  from  the  error  of  his  way,  doth  even  save 
that  soul  from  death,  and  covereth  a  multitude  of  sins. 
Wherefore  labor  to  convert,  labor  to  water,  labor  to  build 
up,  and  to  feed  the  flock  of  God  which  is  among  you,  taking 
the  oversight  thereof,  not  by  constraint,  but  willingly;  not 
for  filthy  lucre,  but  of  a  ready  mind;  "and  when  the  chief 
Shepherd  shall  appear,  ye  shall  receive  a  crown  of  glory  that 
fadeth  not  away." 

(2.)  And  as  the  minister  of  Christ's  gospel  shall  at  this  day 
be  recompensed;  so  shall  also  those  more  private  saints  be 
with  tender  affections  and  love  looked  on,  and  rewarded  for 
all  their  work  and  labor  of  love,  which  they  have  showed  to 
the  name  of  Christ,  in  ministering  to  his  saints,  and  suffer- 
ing for  his  sake.  "Whatsoever  good  thing  any  man  doeth, 
the  same  shall  he  receive  of  the  Lord,  whether  he  be  bond" 
or  free."  Ah !  little  do  the  people  of  God  think  how 
largely  and  thoroughly  God  will  at  that  day  own  and  re- 


THE  REWARDS  OF  THE  RIGHTEOUS.  339 

compense  all  tlie  good  and  holy  acts  of  his  people.  Every 
bit,  every  drop,  every  rag,  and  every  night's  harbor,  though 
but  in  a  wisp  of  straw,  shall  be  rewarded  in  that  day  before 
men  and  angels.  ^^  Whosoever  shall  give  to  drink  to  one  of 
these  little  ones  a  cup  of  cold  water,  only  in  the  name  of  a 
disciple,  verily  I  say  unto  you,^^  saith  Christ,  ^^he  shall  in 
no  wise  lose  a  disciple's  reward,^'  ^^  Therefore,  when  thou 
makest  a  feast,"  saith  he,  ^^  call  the  poor,  the  maimed,  the 
lame,  and  the  blind :  and  thou  shalt  be  blessed ;  for  they 
cannot  recompense  thee :  for  thou  shalt  be  recompensed  at 
the  resurrection  of  the  just.''  If  there  be  any  repentance 
among  the  godly  at  this  day,  it  will  be,  because  the  Lord 
Jesus,  in  his  person,  members,  and  word,  was  no  more 
owned,  honored,  entertained,  and  provided  for  by  them, 
when  they  were  in  this  world ;  for  it  will  be  ravishing  to  all, 
to  see  what  notice  the  Lord  Jesus  will  then  take  of  every 
widow's  mite.  He,  I  say,  will  call  to  mind,  even  all  those 
acts  of  mercy  and  kindness  which  thou  hast  showed  to  him, 
when  thou  wast  among  men.  I  say,  he  will  remember,  cry 
up,  and  proclaim  before  angels  and  saints,  those  very  acts 
of  thine,  which  thou  hast  either  forgotten,  or,  through  bash- 
fulness,  will  not  at  that  day  count  worth  the  owning.  He 
will  reckon  them  up  so  fast,  and  so  fully,  that  thou  wilt  cry, 
Lord,  when  did  I  do  this?  and  when  did  I  do  the  other? 
'^  When  saw  we  thee  an  hungered,  and  fed  thee  ?  or  thirsty 
and  gave  thee  drink  ?  When  saw  we  thee  a  stranger,  and 
took  thee  in  ?  or  naked,  and  clothed  thee  ?  or  when  saw  we 
thee  sick,  or  in  prison,  and  came  unto  thee?  And  the  King 
shall  answer  and  say  unto  them.  Verily  I  say  unto  you,  in- 
asmuch as  ye  have  done  it  unto  one  of  the  least  of  these 
my  brethren,  ye  have  done  it  unto  me."  ^The  good  works 
of  some  are  manifest  beforehand,  and  they  that  are  other- 
wise cannot  be  hid.  Whatever  thou  hast  done  to  one  of  the 
least  of  these  my  brethren,  thou  hast  done  it  unto  me.  I 
felt  the  nourishment  of  thy  food,  and  the  warmth  of  thy 


340        THE  RESURRECTION  OF  THE  DEAD. 

fleece;  I  remember  thy  loving  and  holy  visits,  when  my 
poor  members  were  the  sick,  and  in  prison,  and  the  like. 
When  they  were  strangers,  and  wanderers  in  the  world,  thou 
tookest  them  in.  "Well  done,  thou  good  and  faithful  ser- 
vant: enter  thou  into  the  joy  of  thy  Lord.'' ' 

(3.)  Here  also  will  be  a  reward  for  all  that  hardness,  and 
Christian  enduring  of  affliction,  that  thou  hast  met  with  for 
thy  Lord,  whilst  thou  wast  in  the  world.  Here  now  will 
Christ  begin  from  the  greatest  suffering,  even  to  the  least, 
and  bestow  a  reward  on  them  all ;  from  the  blood  of  the 
suffering  saint,  to  the  loss  of  an  hair ;  nothing  shall  go  un- 
rewarded: for  these  light  afflictions,  which  are  but  for  a 
moment,  do  work  out  for  us  a  far  more  exceeding  and 
eternal  weight  of  glory.  Behold,  by  the  scriptures,  how 
God  hath  recorded  the  sufferings  of  his  people,  and  also  how 
he  hath  promised  to  reward  them.  "Blessed  are  they  which 
are  persecuted  for  righteousness'  sake:  for  theirs  is  the 
kingdom  of  heaven.  Blessed  are  ye,  when  men  shall  revile 
you,  and  shall  speak  all  manner  of  evil  against  you  falsely 
for  my  sake.  Rejoice,  and  leap  for  joy,  and  be  exceeding 
glad,  for  great  is  your  reward  in  heaven."  "And  every 
one  that  hath  forsaken  houses,  or  brethren,  or  sisters,  or 
father,  or  mother,  or  wife,  or  children,  or  lands,  for  my 
name's  sake,  shall  receive  an  hundred  fold,  and  shall  inherit 
everlasting  life." 

(4.)  There  is  also  a  reward  at  this  day,  for  all  the  more 
secret,  and  more  retired  works  of  Christianity.  1.  There  is 
not  now  one  act  of  faith  in  the  soul,  either  upon  Christ,  or 
against  the  devil  and  Antichrist,  but  it  shall  in  this  day  be 
found  out,  and  praised,  honored,  glorified,  in  the  face  of 
heaven.  2.  There  is  not  one  groan  to  God  in  secret,  against 
thine  own  lusts,  and  for  more  grace,  light,  spirit,  sanctifica- 
tion,  and  strength,  to  go  through  this  world  like  a  Christian, 
but  it  shall  even  at  the  coming  of  Christ  be  rewarded  openly. 
3.  There  hath  not  one  tear  dropped  from  thy  tender  eye 


SECRET  GOODNESS  REWARDED  OPENLY.  341 

against  thy  lusts,  the  love  of  this  world,  or  for  more  com- 
munion with  Jesus  Christ,  hut  as  it  is  now  in  the  bottle  of 
God,  so  then  it  shall  bring  forth  such  plenty  of  reward,  that 
it  shall  return  upon  thee  with  abundance  of  increase. 
'^Blessed  are  ye  that  weep  now,  for  ye  shall  laugh. ^^ 
"  Thou  tellest  my  wanderings  :  put  thou  my  tears  into  thy 
bottle;  are  they  not  in  thy  book  ?''  ^' They  that  sow  in 
tears  shall  reap  in  joy."  ^^He  that  goeth  forth  and  weepeth, 
bearing  precious  seed,  shall  doubtless  come  again  with  re- 
joicing, bringing  his  sheaves  with  him.'^ 

Having  thus  in  brief  showed  you  something  concerning 
the  resurrection  of  the  saints,  and  that  they  shall  account 
with  their  Lord  at  his  coming,  both  for  the  burning  up 
what  was  not  according  to  the  truth,  and  rewarding  them 
for  all  their  good;  it  remains  that  I  now,  in  few  words, 
show  you  something  also  of  that  with  which  they  shall  be 
rewarded. 

1.  Then  those  that  shall  be  found  in  the  day  of  their  res- 
urrection, when  they  shall  have  all  their  good  things  brought 
upon  the  stage — they,  I  say,  that  then  shall  be  found  the 
people  most  laborious  for  God  while  here,  shall  at  that 
day  enjoy  the  greatest  portion  of  God,  or  shall  be  possessed 
with  most  of  the  glory  of  the  Godhead  then  :  for  that  is  the 
portion  of  the  saints  in  general.  And  why  shall  he  that 
doth  most  for  God  in  this  world,  enjoy  most  of  him  in  that 
which  is  to  come,  but  because  by  doing  and  acting,  the 
heart,  and  every  faculty  of  the  soul  is  enlarged,  and  more 
capacitated,  whereby  more  room  is  made  for  glory?  Every 
vessel  of  glory  shall  at  that  day  be  full  of  it ;  but  every  one 
will  not  be  able  to  contain  a  like  measure.  And  so  if  they 
should  have  it  communicated  to  them,  they  would  not  be 
able  to  stand  under  it ;  for  there  is  an  eternal  weight  in  the 
glory  that  saints  shall  there  enjoy;  and  every  vessel  must 
be  at  that  day  filled,  that  is,  have  its  heavenly  load  of  it. 

All  Christians  have  not  the  same  enjoyment  of  God  in 
29* 


342  THE  REcUnPtZCTION  OF  THE  DEAD. 

this  life,  neither  indeed  were  they  able  to  bear  it,  if  they 
had  it.  But  those  Christians  that  are  most  laborious  for 
Grod  in  this  world,  they  have  already  most  of  him  in  their 
souls;  and  that  not  only  because  diligence  in  God's  ways, 
is  the  means  whereby  God  communicates  himself,  but  also 
because  thereby  the  senses  are  made  more  strong  and  able, 
by  reason  of  use,  to  understand  God,  and  to  discern  both 
good  and  evil.  For  he  that  hath,  to  him  shall  be  given, 
and  he  shall  have  more  abundantly.  He  that  laid  out  his 
pound  for  his  master,  and  gained  ten  therewith,  he  was 
made  ruler  over  ten  cities ;  but  he  that  by  his  pound  gained 
but  five,  he  was  made  ruler  over  but  five.  Often  he  that  is 
best  bred  in  his  youth,  is  best  able  to  manage  most  when  he 
is  a  man  (touching  things  of  this  life) ;  but  always  he  that 
is  best  bred,  and  that  is  most  in  the  bosom  of  God,  and  that 
so  acts  for  him  here,  he  is  the  man  that  will  be  best  able  to 
enjoy  most  of  God  in  the  kingdom  of  heaven.  It  is  ob- 
servable, that  Paul  saith.  Our  afflictions  work  out  for  us  a 
far  more  exceeding  and  eternal  weight  of  glory.  Our  afflic- 
tions do  it ;  not  only  because  there  is  laid  up  a  reward  for 
the  afflicted,  according  to  the  measure  of  affliction;  but 
because  affliction,  and  so  every  service  of  God  doth  make 
the  heart  more  deep,  more  experimental,  more  knowing  and 
profound,  and  so  more  able  to  hold,  contain,  and  bear  more : 
^'  every  man  shall  receive  his  own  reward,  according  to  his 
own  labor.'^  And  this  is  the  very  reason  of  such  sayings  as 
these  :  "  Lay  up  for  yourselves  a  good  foundation  against 
the  time  to  come,  that  you  may  lay  hold  on  eternal  life :" 
which  eternal  life  is  not  the  matter  of  our  justification 
from  sin  in  the  sight  of  God;  for  that  is  done  freely  by 
grace  through  faith  in  Christ's  blood;  but  as  here  the  apostle 
speaks  of  giving  alms,  it  is  the  same  that  in  the  other  place 
he  calls  the  "far  more  exceeding  and  eternal  weight  of 
glory."  And  h§nce  it  is  that  he,  in  his  stirring  them  up  to 
be  diligent  in  good  works,  doth  tell  them,  that  he  doth  not 


NATURE  AND  MEASURE  OF  THE  REWARDS.  3  13 

exhort  them  to  it  because  he  wanted,  but  because  he  would 
have,  '^  fruit  that  might  abound  to  their  account/'  As  he 
saith  also  in  another  place,  ^^  Beloved  brethren,  be  steadfast, 
unmoveable,  always  abounding  in  the  work  of  the  Lord; 
forasmuch  as  ye  know  that  your  labor  is  not  in  vain  in  the 
Lord."  Therefore,  I  say,  the  reward  that  the  saints  shall 
have  at  this  day,  for  all  the  good  they  have  done,  is  the  en- 
joyment of  Grod  according  to  their  works;  though  they  shall 
be  freely  justified  and  glorified  without  works. 

2.  As  the  enjoyment  of  Grod  at  that  day  will  be  to  the 
saints  according  to  their  works  and  doings  (I  speak  not  now 
of  justification  from  sin);  so  will  their  praise  and  commenda- 
tions at  that  day  be  according  to  the  same ;  and  both  of  them 
be  their  degrees  of  glory.  For  I  say,  as  Grod  by  communi- 
cating of  himself  unto  us  at  that  day,  will  thereby  glorify  us ; 
so  also  he  will  (for  the  adding  all  things  that  may  furnish 
with  glory  every  way)  cause  to  be  proclaimed  in  the  face  of 
heaven,  and  in  the  presence  of  all  the  holy  angels,  every 
thing  that  hath  been  done  by  us  for  God,  his  ways  and 
people,  while  we  have  been  here.  "  Whatsoever  ye  have 
spoken  in  darkness,  shall  i)e  heard  in  the  light :  and  that 
which  ye  have  spoken  in  the  ear  in  closets,  shall  be  pro- 
claimed upon  the  house-tops."  Again,  ^'  He  that  shall 
confess  me,"  saith  he,  '' before  men,  him  will  I  confess 
before  the  angels  of  Grod." 

Now  as  he  of  whom  Christ  is  ashamed  when  he  comes  in 
his  glory,  and  in  the  glory  of  the  holy  angels,  will  then  lie 
under  inconceivable  disgrace,  shame,  dishonor,  and  con- 
tempt; so  he  whom  Christ  shall  confess,  own,  commend, 
and  praise  at  that  day,  must  needs  have  very  great  dignity, 
honor,  and  renown ;  for  then,  shall  every  man  have  praise 
of  God,  namely,  according  to  his  works.  Now  will  Christ 
proclaim  before  thee,  and  all  others,  what  thou  hast  done, 
and  what  thou  hast  suffered,  what  thou  hast  owned,  and 
what  thou  hast  withstood  for  his  name.     ^  This  is  he  that 


844  THE  RESURRECTION  OF  THE  DEAD. 

forsook  his  goods,  his  relations^  his  country,  and  life  for  me ! 
This  is  the  man  that  overcame  the  flatteries  and  threats, 
allurements  and  enticings  of  a  whole  world  for  me  !  Behold 
him,  he  is  an  Israelite  indeed — the  top  man  in  his  genera- 
tion— none  like  him  in  all  the  earth  I' 

It  is  said,  that  when  king  Ahasuerus  had  understanding 
of  how  good  service  Mordecai  the  Jew  had  done  to  and  for 
him,  he  commanded  that  the  royal  apparel  and  the  crown, 
with  the  horse  that  the  king  did  ride  on,  should  be  given  to 
him,  and  that  he  should  with  that  crown,  apparel,  and  horse, 
be  led  through  the  city,  in  the  presence  of  all  his  nobles, 
and  that  proclamation  should  be  made  before  him,  "  Thus 
shall  it  be  done  to  the  man  whom  the  king  delighteth  to 
honor/ ^  Ahasuerus  in  this  way  was  a  type  to  hold  forth  to 
the  children  of  God,  how  kindly  he  will  take  all  their  labor 
and  service  of  love,  and  how  he  will  honor  and  dignify  the 
same.  As  Christ  saith,  "  Let  your  loins  be  girded  about, 
and  your  lights  burning ;  and  ye  yourselves  like  unto  men 
that  wait  for  their  Lord,  when  he  will  return  from  the  wed- 
ding ;  that,  when  he  cometh  and  knocketh,  they  may  open 
to  him  immediately.  Blessed  are  those  servants  whom  the 
Lord,  when  he  cometh,  shall  find  watching:  Verily  I  say 
unto  you,  that  he  shall  gird  himself,  and  make  them  sit 
down  to  meat,  and  will  come  forth  and  serve  them."  The 
meaning  is,  that  those  souls  that  shall  make  it  their  business 
to  honor  the  Lord  Jesus  Christ  in  the  day  of  their  tempta- 
tion, he  will  make  it  his  business  to  honor  and  glorify  them 
in  the  day  of  his  glorification :  "  Yerily,  I  say  unto  you,  that 
he  will  make  them  sit  down  to  meat,  and  shall  come  forth 
and  serve  them.''  "  If  any  man  will  serve  me,"  saith  he, 
^'  him  will  my  Father  honor."  It  hath  been  God's  way  in 
this  world,  to  proclaim  the  acts  and  doings  of  his  saints  in 
his  word,  before  all  in  this  world,  and  he  will  do  it  in  that 
which  is  to  come. 

3.  Another  thing  that  shall  be  yet  added  to  the  glory  of 


HONOR  AND  GLORY  PUT  ON  THE  SAINTS.      345 

the  saints,  in  the  kingdom  of  their  Saviour,  at  his  coming, 
is,  they  shall  every  one  of  them  then  have  his  throne  and 
place  of  degree  on  Christ's  right  hand  and  on  his  left,  in  his 
glorious  kingdom,  according  to  the  relation  they  stand  in  to 
Christ,  as  the  members  of  his  body.  For  as  Christ  will  have 
a  special  eye  on  us,  and  a  tender  and  affectionate  heart,  to 
recompense  to  the  full,  every  good  thing  that  any  man  doeth 
for  his  name  in  the  world;  so  also  he  will  have  as  great  re- 
gard, that  there  be  to  every  member  of  his  body,  the  place 
and  state  that  is  comely  for  every  such  member.  When  the 
mother  of  Zebedee's  children  petitioned  our  Saviour,  that  he 
would  grant  to  her,  that  her  two  sons  might  sit,  the  one  on 
the  right  hand,  and  the  other  on  the  left,  in  his  kingdom, 
though  he  did  not  grant  to  her  the  request  for  her  children, 
yet  he  affirmed,  that  there  would  be  places  of  degrees  and 
honor  in  heaven,  saying,  "  To  sit  on  my  right  hand,  and  on 
my  left,  is  not  mine  to  give;  but  it  shall  be  given  to  them 
for  whom  it  is  prepared  of  my  Father.^' 

In  the  temple  there  were  chambers  bigger  and  lesser, 
higher  and  lower,  more  inward  and  more  outward ;  which 
chambers  were  types  of  the  mansions  that  our  Lord,  when 
he  went  away,  told  us  he  went  to  prepare  for  us.  '^In  my 
Father's  house  are  many  mansions:  if  it  were  not  so,  I 
would  have  told  you.  I  go  to  prepare  a  place  for  you." 
The  foot  here  shall  not  have  the  place  prepared  for  the  eye ; 
nor  yet  the  hand,  that  which  is  prepared  for  the  ear;  but 
every  one  shall  have  his  own  place  in  the  body  of  Christ, 
and  the  glory  also  prepared  for  such  a  relation.  Order,  as 
it  is  comely  in  earth,  so  much  more  in  the  kingdom  of  the 
God  of  order,  in  heaven,  where  all  things  shall  be  done  in . 
their  utmost  perfections.  Here  shall  Enoch,  Noah,  Abra- 
ham, Moses,  Joshua,  David,  Solomon,  with  the  prophets, 
have  every  one  his  place,  according  to  the  degree  of  Old 
Testament  saints.  As  God  said  to  Daniel,  ^^Go  thou  thy 
way  till  the  end  be :  for  thou  shalt  rest,  and  stand  in  thy  lot 


346         THE  RESURRECTION  OF  THE  DEAD. 

at  the  end  of  the  days,"  And  here  also,  shall  Peter,  Paul, 
Timothy,  and  all  the  other  church-officers,  have  their  place, 
and  heavenly  state,  according  as  God  hath  set  them  in  the 
Church  in  the  New  Testament.  As  Paul  saith  of  the  dea- 
cons, ^'They  that  use  the  office  of  a  deacon  well,  purchase 
to  themselves  a  good  degree — and  great  boldness  in  the  faith 
which  is  in  Christ.'^  And  so  of  all  other  saints,  be  they 
here  of  what  rank,  quality,  or  place  in  the  Church  soever, 
they  shall  have  every  one  his  state,  his  heavenly  state,  ac- 
cording as  he  standeth  in  the  body  of  Christ :  as  he  saith, 
'^seeing  those  members  that  are  most  feeble,  are  necessary, 
to  them  shall  be  given  more  abundant  honor/' 

Of  this  heavenly  order  in  the  kingdom  of  Christ,  when  his 
saints  are  risen  from  the  dead,  was  Solomon  a  notable  type, 
in  his  family  and  among  his  servants  and  officers;  who  kept 
such  exactness  in  the  famous  order  in  which  he  had  placed 
all  about  him,  that  it  did  amaze  and  confound  beholders. 
For  when  the  queen  of  Sheba  had  seen  the  wisdom  of  Solo- 
mon, and  the  house  which  he  built,  and  the  meat  of  his 
table,  the  sitting  of  his  servants,  and  the  attendance  of  his 
ministers  and  their  apparel,  his  cup-bearers  also  and  their 
apparel,  and  the  ascent  by  which  he  went  up  into  the  house 
of  the  Lord ;  there  was  no  more  spirit  in  her.  "  Glorious 
things  are  spoken  of  thee,  0  thou  city  of  God  I" 


CHAPTER   V. 

RESURRECTION   OP   THE   UNJUST. 

Having  gone  this  far,  I  shall  now  come  to  the  second 
part  of  the  text,  namely,  that  there  shall  be  a  resurrection  of 
THE  WICKED :  *^  There  shall  be  a  resurrection  of  the  dead, 
both  of  the  just  and  unjust.'^  For  as  the  just  go  before  the 
unjust,  in  name,  and  dignity,  and  honor;  so  they  shall,  in 
the  last  day,  go  before  them  in  the  resurrection. 

Now,  then,  when  the  saints  have  thus  risen  out  of  their 
graves,  given  up  their  accounts,  received  their  glory,  and 
are  set  upon  the  thrones  (for  ^Hhere  are  set  thrones  of 
judgment,  the  thrones  of  the  house  of  David' ^) ;  when,  I 
say,  they  are  all  of  them  in  royal  apparel,  with  crowns  of 
glory,  every  one  presenting  the  person  of  a  king;  then  come 
the  unjust  out  of  their  graves,  to  receive  their  judgment  for 
what  they  have  done  in  the  body;  as  Paul  saith,  ^'We  must 
all  appear  before  the  judgment-seat  of  Christ;  that  every 
one''  (both  saints  and  sinners)  "may  receive  the  things  done 
in  his  body,  according  to  that  he  hath  done,  whether  it  be 
good  or  bad/' 

But  now,  because  I  would  prove  by  the  word  of  God, 
whatever  I  would  have  others  receive  for  a  truth,  therefore 
I  shall  in  a  few  particulars,  prove  the  resurrection  of  the 
wicked. 

1.  First,  then.  It  is  evident,  that  the  wicked  shall  rise, 
from  the  very  terms  and  names  that  the  raised  shall  then 
go  under;  which  are  the  very  same  names  that  they  did  go 
under  when  they  lived  in  this  world.  They  are  called  the 
heathen,  the  nations,  the  world,  the  wicked,  and  those  that 
do  iniquity;  they  are  called   men,  women,  Sodom,  Sidon, 

(347) 


348         THE  RESURRECTION  OF  THE  DEAD. 

Bethsaida,  Capernaum,  and  Tjre.  Then  "  the  men  of  Ni- 
neve  shall  rise  up  in  judgment;  the  queen  of  the  south 
shall  rise  up  in  the  judgment;  and  it  shall  be  more  tolerable 
for  Sodom  in  the  day  of  judgment/'  than  for  other  sinners 
that  have  resisted  more  light.  ^'  The  heavens  and  the  earth 
that  now  are,  are  kept  in  store,  reserved  unto  fire  against 
the  day  of  judgment,  and  perdition  of  ungodly  men. '^  Now, 
these  terms,  or  names,  are  not  given  to  the  spirits  of  the 
wicked  only;  but  to  them  as  consisting  of  body  and  soul. 
Further,  Christ  tells  his  adversaries,  when  they  had  appre- 
hended him,  and  shamefully  treated  him,  that  yet  they 
should  see  him  sit  on  the  right  hand  of  power,  and  coming 
in  the  clouds  of  heaven;  as  John  also  doth  testify.  "Be- 
hold, he  Cometh  with  clouds;  and  every  eye  shall  see  him, 
and  they  also  that  pierced  him;  and  all  the  kindreds  of  the 
earth  shall  wail  because  of  him.''  Now  none  of  these  say- 
ings are  yet  fulfilled ;  neither  shall  they  be  until  his  second 
coming.  For  though  the  Jews  did  many  of  them  see  him, 
when  he  did  hang  upon  the  cross;  yet  then  he  was  not  com- 
ing in  the  clouds  of  heaven;  neither  did  then  all  kindreds 
of  the  earth  wail  because  of  him.  No;  this  is  reserved  till 
he  comes  to  judge  the  world;  for  then  shall  the  ungodly  be 
so  put  to  it,  that  gladly  would  they  creep  into  the  most  in- 
visible rock  or  mountain  under  heaven,  to  hide  themselves 
from  his  face  and  the  majesty  of  his  heavenly  presence. 
There  shall  therefore,  that  this  may  be  brought  to  pass,  be 
a  resurrection  of  the  dead,  "both  of  the  just  and  unjust." 
For  though  an  opinion  of  no  resurrection  may  now  lull  men 
asleep,  in  security  and  impiety;  yet  the  Lord,  when  he 
comes,  will  rouse  them,  and  cause  them  to  awake,  not  only 
out  of  their  security,  but  out  of  their  graves,  to  their  doom ; 
that  they  may  receive  for  their  error  the  recompense  that  is 
meet. 

2.  The  body  of  the  ungodly  must,  at  last,  arise  out  of 
the  grave,  because  that  body  and  their  soul,  while  they  lived 


EXTENDS  TO  THE  UNJUST.  849 

in  the  world,  were  copartners  in  their  lusts  and  wickedness. 
God  is  a  God  of  knowledge,  and  by  him  actions  are  weighed. 
"  He  will  therefore  bring  every  work  into  judgment,  with 
every  secret  thing/'  And  as  he  will  bring  into  judgment 
every  work ;  so  will  he  also  the  workers  thereof,  even  ^^  the 
dead,  small  and  great/'  It  is  not  in  God  to  lay  the  punish- 
ment where  the  fault  is  not,  neither  to  punish  a  part  of  the 
damned  for  the  whole.  "  With  righteousness  shall  he  judge 
the  world,  and  the  people  with  equity."  ^'  Shall  not  the 
judge  of  all  the  earth  do  right  ?''  As  therefore,  the  body 
was  copartner  with  the  soul  in  sinning,  so  shall  every  man 
receive  the  things  done  in  his  body,  according  to  what  he 
hath  done.  Wherefore  he  saith  in  another  place,  ^^  Behold 
I  come  quickly,  and  my  reward  is  with  me,  to  give  every 
man  according  as  his  work  shall  be."  There  shall  there- 
fore be  "  a  resurrection  of  the  dead,  both  of  the  just  and 
unjust." 

3.  The  body  of  the  wicked  must  rise  again;  because,  as 
the  whole  man  of  the  just  also  is  the  vessel  of  mercy  and 
glory,  so  the  whole  man  of  the  unjust  is  the  vessel  of  wrath 
and  destruction :  "  There  are,"  saith  Paul,  ^'  in  a  great 
house,  not  only  vessels  of  gold  and  of  silver,  but  also  of  wood 
and  of  earth ;  and  some  to  honor  and  some  to  dishonor." 
Now,  as  he  showeth  us,  these  vessels  to  honor,  are  the 
good  men,  and  the  vessels  to  dishonor  are  the  bad.  Now, 
as  the  vessels  to  dishonor  are  called  the  vessels  of  wrath ;  so 
it  is  said,  that  God,  with  much  long  suifering,  doth  suffer 
them  to  be  fitted  to  destruction.  How  they  are  thus  fitted, 
he  also  further  showeth,  where  he  saith,  they  do,  "after 
their  hard  and  impenitent  heart,  treasure  up  wrath  against 
the  day  of  wrath,  and  the  revelation  of  the  righteous  judg- 
ment of  God."  Which  treasure  of  wickedness,  James  saith, 
is  treasured  up  "  against  the  last  days,"  which  is  the  time 
of  judgment.  And  observe  it,  he  saith,  that  it  shall  then 
^'eat  their ^es^  as  it  were  fire."      Now,  then,  their  bodies 

30 


350  THE  RESURRECTION  OF  THE  DEAD.; 

being  the  vessels  of  the  wrath  of  Grod;  and  again,  seeing 
with  this  wrath  they  must  be  so  possessed  at  the  last  day, 
that  their  flesh  must  with  it  be  eaten,  it  is  evident  that 
their  body  must  rise  again  out  of  their  graves,  and  appear 
before  the  judgment-seat ;  for  it  is  from  thence  that  each 
of  them  must  go,  with  this  full  load,  to  their  long  and  eter- 
nal home,  "  where  their  worm  dieth  not  and  the  fire  is  not 
quenched/' 

4.  The  severity  of  the  hand  of  God  towards  his  children, 
with  his  forbearance  of  his  enemies,  doth  clearly  bespeak  a 
resurrection  of  the  ungodly,  that  they  may  receive  the  re- 
ward for  their  wickedness  which  they  have  committed  in  this 
world.  We  know,  that  while  "  the  eyes  of  the  wicked  stand 
out  with  fatness,  the  godly  are  plagued  all  the  day  long,  and 
chastened  every  morning.''  Wherefore  it  is  evident,  that  the 
place  and  time  of  the  punishment  of  the  ungodly,  is  in 
another  world.  ^^If  judgment  begin  at  the  house  of  God, 
what  will  the  end  of  them  be  that  obey  not  the  gospel  of 
God  ?  And  if  the  righteous  scarcely  be  saved,  where  shall 
the  ungodly  and  sinner  appear?"  Alas,  poor  creatures! 
they  now  "plot  against  the  righteous,  and  gnash  upon  them 
with  their  teeth ;  but  the  Lord  laugheth  at  them ;  for  he 
seeth  their  day  is  coming;"  for  as  he  saith,  the  "wicked  is  re- 
served (or  let  alone  in  his  wickedness)  to  the  day  of  destruc- 
tion, and  shall  then  be  brought  forth  to  the  day  of  wrath ;" 
though,  in  the  mean  time,  he  may  go  to  his  grave  in  his 
banner,  and  rest  within  his  tomb.  As  Peter  saith  ajrain, 
"  The  Lord  knowcth  how  to  deliver  the  godly  out  of  tempta- 
tions, and  to  reserve  the  unjust  unto  the  day  of  judgment  to 
be  punished."  And  Jude  saith,  "For  them  is  reserved  the 
blackness  of  darkness  for  ever."  The  punishment  of  the 
ungodly,  is  reserved  till  the  day  of  judgment,  which  will  be 
the  time  of  their  resurrection.  Observe,  (1.)  The  wicked 
must  be  punished.  (2.)  The  time  of  their  punishment  is 
not  now,  but  at  the  day  of  judgment.     (3.)  This  day  of 


THE  WICKED  MUST  ARISE.  351 

judgment  must  be  tlie  same  witli  the  resurrection  of  the 
dead,  at  the  end  of  this  world.  "As  therefore  the  tares  are 
gathered  and  burned  in  the  fire ;  so  shall  it  be  in  the  end 
of  this  world.  The  Son  of  man  shall  send  forth  his  angels, 
and  they  shall  gather  out  of  his  kingdom  all  things  that 
offend,  and  them  which  do  iniquity,  and  shall  cast  them  into 
a  furnace  of  fire :  there  shall  be  wailing  and  gnashing  of 
teeth."  Thei'e  shall  then  be  "  a  resurrection  of  the  dead, 
both  of  the  just  and  unjust.'^ 

5.  The  sovereignty  of  the  Lord  Jesus  over  all  creatures, 
doth  plainly  foreshow  a  resurrection  of  the  bad,  as  well  as 
of  the  good.  Indeed,  the  unjust  shall  not  arise,  by  virtue 
of  any  relation  they  stand  in  to  the  Lord  Jesus,  as  the  saints 
shall ;  but  yet,  because  all  are  delivered  into  his  hand,  and 
he  made  sovereign  Lord  over  them,  therefore  by  an  act  of 
his  sovereign  power,  they  that  are  ungodly  shall  arise.  This 
is  Christ's  own  argument,  "  The  Father  judgeth  no  man," 
saith  he,  "  but  hath  committed  all  judgment  unto  the  Son 
that  all  men  should  honor  the  Son  even  as  they  honor  the 
Father"  (that  is,  count  him,  and  fall  before  him  as  their 
sovereign  Lord)  :  "  and  he  hath  given  him  authority  to  exe- 
cute judgment  also,  because  he  is  the  Son  of  man."  And 
then  he  adds,  "  Marvel  not  at  this  :  for  the  hour  is  coming, 
in  the  which  all  that  are  in  the  graves  shall  hear  his  voice, 
and  shall  come  forth;  they  that  have  done  good,  unto  the 
resurrection  of  life ;  and  they  that  have  done  evil  unto  the 
resurrection  of  damnation."  From  hence  Paul  argueth, 
saying,  "For  this  cause  he  both  died,  rose  and  revived, 
that  he  might  be  Lord  both  of  the  dead,  and  living."  And 
then  adds,  "  We  must  all  stand  before  the  judgment-seat  of 
Christ." 

Pray,  mind  these  words.  Jesus  Christ  by  his  death  and 
resurrection,  did  not  only  purchase  grace  and  remission  of 
sins  for  his  elect,  with  their  eternal  glory;  but  did  thereby 
also  obtain  of  the  Father,  to  be  Lord  and  head  over  all 


352         THE  RESURRECTION  OF  THE  DEAD. 

things,  whether  they  be  things  in  heaven,  or  things  on  earth, 
or  things  under  the  earth.  ^^All  power,''  saith  he,  "in 
heaven  and  in  earth,  is  given  unto  me,"  and  "  I  have  the 
keys  of  hell  and  of  death."  So  that  all  things,  I  say 
"whether  they  be  visible  or  invisible,  whether  they  be 
thrones  or  dominions,  or  principalities  or  powers ;  all  things 
were  created  by  him,  and  for  him."  This  being  thus,  at 
the  name  of  Jesus  every  knee  must  bow,  and  every  tongue 
shall  confess  that  he  is  sovereign  Lord,  to  the  glory  of  Grod 
the  Father.  Now,  that  this  may  be  done,  he  hath  his  reso- 
lutions upon  a  judgment  day,  in  which  he,  to  show  himself, 
his  people,  his  way,  and  word  in  their  glory,  will  have  all 
his  enemies  raised  out  of  their  graves,  and  brought  before 
him,  where  he  will  sit  in  judgment  upon  them  on  the 
throne  of  his  glory,  and  will  show  them  then,  "  who  is  the 
blessed  and  only  Potentate  the  Kinj^  of  kings,  and  Lord  of 
lords." 

"Behold,  he  cometh  with  ten  thousand  of  his  saints,  to 
execute  judgment  upon  all;  and  to  convince  all  that  are 
ungodly  among  them,  of  all  their  ungodly  deeds  which  they 
have  committed,  and  of  all  their  hard  speeches  which  un- 
godly sinners  have  spoken  against  him." 

6.  The  great  preparation  that  Grod  hath  made  for  the 
judgment  of  the  wicked,  doth  clearly  demonstrate  their 
rising  forth  out  of  their  graves.  1.  He  hath  aj^pointed  the 
day  of  their  rising.  2.  He  hath  appointed  their  judge  to 
judge  them.  3.  He  hath  recorded  their  acts  and  doings 
against  that  day.  4.  He  hath  also  already  appointed  the 
witnesses  to  come  in  against  them.  5.  The  instruments  of 
death  and  misery,  are  already  prepared  for  them. 

For  the  first.  He  hath  appointed  the  da^  of  their  rising, 
which  day  John  calleth  "the  time  of  the  dead,  that  they 
should  be  judged."  Which  time,  Paul  saith,  is  a  time 
fixed;  "  He  hath  appointed  a  day,  in  the  which  he  will  judge 
the  world,"  &c.     This  time  and  day,  Christ  brings  down  to 


THE  PREPARATIONS  MADE.  353 

an  hour,  Scaying,  '^The  hour  is  coming,  when  all  that  are  in 
their  graves  shall  hear  his  voice,  and  shall  come  forth." 

As  he  hath  appointed  the  day,  so  he  hath  appointed  the 
judge;  ^'He  hath  appointed  a  day,  in  the  which  he  will 
judge  the  world  in  righteousness  by  that  man  whom  he  hath 
ordained;  whereof  he  hath  given  assurance  unto  all  men,  in 
that  he  hath  raised  him  from  the  dead."  This  man  is 
Jesus  Christ;  for  ^^it  is  he  that  is  ordained  of  Grod,  to  be 
the  judge  of  the  quick  and  the  dead." 

All  their  deeds  and  works,  to  a  word  and  thought,  are 
every  one  already  recorded  and  enrolled  in  the  books  of  the 
laws  of  heaven  against  that  day.  '^The  sin  of  Judah  is 
written  with  a  pen  of  iron,  and  with  the  point  of  a  diamond, 
upon  the  table  of  their  heart."  And  again,  saith  God, 
^' Write  it  in  a  table,  and  note  it  in  a  book,  that  it  may  be 
for  the  time  to  come,  for  ever  and  ever,  that  this  is  a  rebel- 
lious house." 

God  hath  prepared  his  loitnesses  against  this  day. 

The  instruments  of  death  and  eternal  misery,  are  already 
prepared.  ^^He  hath  prepared  for  them  the  instruments  of 
death;  he  hath  ordained  his  arrows  against  the  face  of  per- 
secutors." Hell  ^^is  of  old  prepared;  he  hath  made  it  deep 
and  large;"  the  fire,  the  everlasting  fire,  is  also  now  of  a 
long  time  prepared ;  the  heavy  weights  of  God's  curse  are 
also  ready,  and  'Hheir  damnation  now  of  a  long  time  slum- 
bereth  not."  But  now,  I  say,  how  ridiculous  a  business 
would  all  this  be,  if  these  things  should  be  all  prepared  of 
the  only  wise  God,  and  there  should  be  none  to  be  judged; 
or  if  he  that  is  ordained  judge,  should  not,  either  through 
want  of  power  or  will,  command  these  rebels,  and  force 
them  before  his  judgment-seat.  Glad,  indeed,  would  the 
sinners  be,  if  things  might  be  so;  glad,  I  say,  at  very  heart, 
if  they  might  be  in  their  secret  places  of  darkness  and  the 
grave  for  ever.  But  it  must  not  be.  The  day  of  their 
rising  is  set;  the  judge  is  appointed;  their  deeds  are  writ- 

30* 


854         THE  RESURRECTION  OF  THE  DEAD. 

ten;  the  deep  dungeon  is  with  open  mouth,  ever  waiting  for 
them:  wherefore,  at  the  day  appointed,  neither  earth,  nor 
death,  nor  hell  can  hinder.  *^  There  shall  be  a  resurrection 
of  the  dead,  both  of  the  just  and  unjust. 

7.  Lastly,  Besides  what  hath  been  said,  I  cannot  but  be- 
lieve there  shall  be  a  resurrection  of  the  wicked  at  the  last 
day,  because  of  the  ungodly  consequences  and  errors  that  do 
most  naturally  follow  the  denial  thereof. 

For,  (1.)  He  that  taketh  away  the  doctrine  of  the  resur- 
rection of  the  wicked,  he  taketh  away  one  of  the  main  argu- 
ments that  God  hath  provided  to  convince  a  sinner  of  the 
evil  of  his  ways.  For  how  shall  a  sinner  be  convinced  of 
the  evil  of  sin,  if  he  be  not  convinced  of  the  certainty  of 
eternal  judgment?  and  how  shall  he  be  convinced  of  eternal 
judgment,  if  you  persuade  him,  that  when  he  is  dead,  he 
shall  not  at  all  rise?  especially  seeing  the  resurrection  of 
the  dead  and  eternal  judgment,  must  unavoidably  be  one 
the  forerunner  of  the  other.  It  was  Paul's  reasoning  of 
righteousness,  temperance,  and  judgment  to  come,  that  made 
Felix  tremble.  It  is  this  also  he  calleth  the  argument  of 
terror,  wherewith  he  persuaded  men.  This  was  Solomon's 
argument,  and  Christ's  also,  where  he  saith,  that  every  idle 
word  that  man  shall  speak,  he  shall  give  an  account  thereof 
in  the  day  of  judgment. 

(2.)  They  that  deny  the  resurrection  of  the  wicked,  do 
both  allow  and  maintain  the  chief  doctrine  of  the  Ranters,* 
with  most  of  the  debauched  persons  in  the  world.  For  the 
Ranters  deny  it  both  in  principle  and  practice,  and  the 
others  in  practice  at  least.  Now,  to  me  it  is  very  strange, 
that  these  men,  above  all  others,  should  both  know  and  live 
in  the  doctrines  of  the  kingdom  of  God;  especially,  seeing 


*  The  Ranters  were  a  mystical  sect,  who  arose  in  England,  A.D.  1645.  They  ad- 
vocated the  light  of  nature,  like  modern  deceivers,  under  the  name  of  Chrfst  within. 
Bunyan's  "  Gofjpd  Truths  Opened"  was  written  against  them.— J.  N.  B. 


A  MAIN  ARG U:\IEXT  TOR  CONVICTION.  355 

the  denial  hereof  is  an  evident  token  of  one  appointed  to 
wrath  and  destruction.  But,  to  be  plain,  "there  shall  be  a 
resurrection  of  the  dead,  both  of  the  just  and  unjust. 
"Wherefore,  whatever  others  may  say  or  profess,  being  be- 
guiled by  Satan,  and  their  own  hearts,  yet  do  thou  "fear 
him  that  can  destroy  both  body  and  soul  in  hell.'' 


CHAPTER  VI. 

MANNER   OF   RISING   OF   THE   UNJUST. 

There  shall  be  a  resurrection  of  the  dead,  both  of  the 
just  and  unjust.  ^^  And  the  sea  gave  up  the  dead  that  were 
in  it,  and  death  and  hell  delivered  up  the  dead  that  were  in 
them/' 

Having,  in  the  first  place,  showed  jou,  that  the  wicked 
must  arise,  I  shall,  in  the  next  place,  show  you  the  manner 
of  their  rising.  And,  observe  it,  as  the  very  titles  of  the 
"just"  and  "unjust'^  are  opposites,  so  they  are  in  all  other 
matters,  and  in  their  resurrections. 

First,  then,  as  the  just  in  their  resurrection  do  come  forth 
in  incorruption ;  the  unjust  in  their  resurrection  shall  come 
forth  in  their  corruptions.  For  though  the  ungodly  at  their 
resurrection  shall  for  ever  after  be  incapable  of  having  both 
body  and  soul  separate;  or,  of  their  being  annihilated  into 
nothing;  yet  it  shall  be  far  from  them  to  rise  in  incorrup- 
tion.  For  if  they  arise  in  incorruption,  they  must  arise  to 
life,  and  also  must  have  the  conquest  over  sin  and  death. 
But  that  they  shall  not;  for  it  is  the  righteous  only  that 
put  on  incorruption — that  are  swallowed  up  of  life.  The  re- 
surrection of  the  wicked,  is  called  the  ^^resurrection  of  damna- 
tion." These,  in  their  very  resurrection  shall  be  "  hurt  of  the 
second  death."  They  shall  arise  in  death,  and  shall  be  un- 
der it,  under  the  gnawings  and  terrors  of  it,  all  the  time  of 
their  arraignment.  As  it  were,  a  living  death  shall  feed 
upon  them;  they  shall  never  be  spiritually  alive,  nor  yet 
absolutely  dead ;  but  much  after  that  manner  that  natural 
death,  and  hell,  by  reason  of  guilt,  do  feed  on  him  that  is 
going  before  the  judge  to  receive  his  condemnation  to  the 
(35G) 


THE  UNJUST  IN  DREAD  AND  DISHONOR.  357 

gallows.  You  know,  though  a  felon  go  forth  of  the  jail, 
when  he  is  going  to  the  bar  for  his  arraignment,  yet  he  is 
not  out  of  prison,  or  out  of  his  irons,  for  that ;  his  fetters 
are  still  making  a  noise  on  his  heels,  and  the  thought  of 
what  he  is  to  hear  by  and  by  from  the  judge,  is  still  fright- 
ening and  afflicting  his  heart.  Death,  like  some  evil  spirit 
or  ghost,  doth  continually  haunt  him,  and  playeth  the 
butcher  continually  in  his  soul  and  conscience,  with  frights 
and  fears  about  the  thoughts  of  the  sudden  and  insupporta- 
ble after-clap,  which  by  and  by  he  is  to  meet  withal. 

Thus,  I  say,  will  the  wicked  come  out  of  their  graves, 
having  yet  the  chains  of  eternal  death  hanging  on  them,  and 
the^  talons  of  that  dreadful  ghost  fastened  in  their  souls ;  so 
that  life  will  be  far  from  them,  even  as  far  as  heaven  is  from 
hell.  This  morning  to  them,  is  even  as  the  shadow  of 
death.  They  will  then  be  in  the  very  terrors  of  the  shadow 
of  death :  as  Christ  saith,  '^  Their  worm  never  dies,  and 
their  fire  is  never  quenched.''  From  death  to  eternity  it 
never  shall  be  quenched :  their  bed  is  now  among  the 
flames,  and  when  they  rise,  they  will  rise  in  flames ;  while 
they  stand  before  the  judge,  it  will  be  in  flames,  even  the 
flames  of  a  guilty  conscience.  They  will  in  their  coming 
before  the  judge,  be  within  the  very  jaws  of  death  and 
destruction.  Thus,  I  say,  the  ungodly  shall  be  far  off"  from 
rising  as  the  saints ;  for  they  will  be  ever  in  the  region  and 
shadow  of  death.  The  first  moment  of  their  rising,  death 
will  be  ever  over  them,  ever  feeding  on  their  souls,  and  ever 
presenting  to  their  hearts  the  heights  and  depths  of  the 
misery  that  now  must  seize  them,  and,  like  a  bottomless 
gulf,  must  swallow  them  up.  ^'They  shall  come  out  of 
their  holes  like  worms  of  the  earth,  and  be  afraid  of  the 
Lord  our  God.'' 

2.  As  the  resurrection  of  the  godly  shall  be  a  resurrection 
in  glory  ]  so  the  resurrection  of  the  wicked,  will  be  a  res- 
urrection of  dishonor.     Yea,  as  the  glory  of  saints  at  the 


358  THE  RESURRECTION  OF  THE  DEAD., 

day  of  their  rising  will  be  glory  unspeakable ;  so  tbe  dis- 
honor of  the  ungodly  at  that  day,  will  be  dishonor  beyond 
expression.  As  Daniel  saith,  the  good  shall  rise  to  ever- 
lasting life,  but  the  wicked  to  ^^  shame  and  everlasting  con- 
tempt.^'  And  again,  ^'  When  thou,  0  God,  awakest,"  that 
is,  to  judge  them,  "  thou  shalt  despise  their  image. ^'  Never 
was  a  toad  or  serpent  more  loathsome  to  any  than  these  will 
be  in  the  eyes  of  God,  in  their  rising  forth  of  their  graves. 
WJien  they  go  to  their  graves  (saith  Job)  ^'  their  bones  are 
full  of  the  sin  of  their  youth,  which  shall  lie  down  with 
them  in  the  dust.''  And  they  shall  arise  in  the  same  noisome 
and  stinking  condition;  for  as  death  leaves,  so  judgment 
finds  them.  At  the  resurrection  then  of  these  ungodly,  they 
will  be  in  a  very  loathsome  condition. 

The  ungodly  at  their  death  are  like  the  thistle  seed :  but 
at  their  rising,  they  will  be  like  the  thistle  grown ;  more 
noisome,  offensive,  and  provoking  to  rejection,  abundantly. 
Then  such  dishonor,  shame,  and  contempt,  will  appear  in 
them,  that  neither  God  nor  Christ,  saints  nor  angels,  will  so 
much  as  once  regard  them,  or  vouchsafe  once  to  come  near 
them.  "  He  beholdeth  the  wicked  afar  off."  Because  in 
the  day  of  grace  they  would  not  come  to  him,  and  be 
saved,  therefore  now  they  shall  all  like  thorns  be  thrust  away 
as  with  fences  of  iron.  Their  rising  is  called  the  resurrec- 
tion of  the  "unjust;"  and  so  they  at  that  day  will  appear,  and 
will  more  stink  in  the  nostrils  of  God,  and  all  the  heavenly 
hosts,  than  if  they  had  the  most  irksome  plague-sores  in  the 
world  running  on  them.  If  a  man  at  his  birth  be  counted 
as  one  cast  forth  to  the  loathing  of  his  person;  how  loath- 
some and  irksome,  dishonorable  and  contemptible,  will 
those  be  that  shall  arise  Godless,  Christless,  Spiritless,  and 
graceless,  when  the  trumpet  sounds  to  their  judgment;  they 
then  coming  out  of  their  graves  far  more  loathsome  and 
filthy,  than  if  they  should  ascend  out  of  the  most  filthy  hole 
on  earth  ! 


THE  UNJUST  IN  WEAKNESS  AND  DESPAIR.  359 

3.  As  the  just  shall  rise  in  power;  so  the  wicked  and 
unjust;  in  iceakness  and  astonishment.  Sin  and  guilt  bring 
weakness  and  l^iintness  in  this  life ;  how  much  more,  when 
both,  with  all  their  power  and  force,  like  a  giant,  fasten  on 
them !  As  God  saith,  ^^  Can  thy  hands  be  strong,  and  can 
thy  heart  endure,  in  the  day  that  I  shall  deal  with  thee  V 
Now  will  the  ghastly  jaws  of  despair  gape  upon  thee,  and 
now  will  the  condemnings  of  conscience,  like  thunder-claps, 
continually  batter  against  thy  weary  spirits.  It  is  the 
godly  that  have  boldness  in  the  day  of  judgment;  but  the 
wicked  will  be  like  the  chaff  which  the  wind  driveth  away. 
Oh !  the  fear,  and  the  heart-aching  that  will  seize  them  in 
their  rising !  The  frightful  thoughts  that  then  will  fill 
their  throbbing  hearts !  Now  must  that  soul  that  hath 
been  in  hell-fire  among  the  devils  possess  the  body  again — 
possess  it,  I  say,  but  with  the  scalding  stink  of  hell  upon  it. 
They  shall  not  be  able  to  lift  up  the  head  for  ever :  ^^  pangs 
shall  take  hold  on  them;  all  their  hands  shall  faint,  and 
every  man's  heart  shall  melt;  they  shall  be  amazed  one  at 
another;  their  faces  shall  be  as  flames."  Every  thing  they 
see,  hear,  or  think  of,  shall  tend  to  their  discomfort.  They 
must  needs  be  weak  whom  Grod  hath  left,  whom  guilt  hath 
seized,  and  whom  death  is  swallowing  up  for  ever ! 

4.  As  the  just  shall  arise  in  spiritual  bodies,  so  the  unjust 
shall  arise  only  as  mere  naked  lumps  of  sinful  nature; 
not  having  the  least  help  from  God  to  bear  them  up  under 
this  condition.  Wherefore,  so  soon  as  ever  they  are  risen 
out  of  their  graves,  they  will  feel  a  continual  sinking 
uader  every  remembrance  of  every  sin,  and  thoughts  of 
judgment.  In  their  rising,  they  fall ;  fall,  I  say,  thence- 
forth and  for  ever.  And  for  this  reason  the  dungeon  into 
which  they  fall,  is  called  bottomless ;  because  as  there  will 
be  no  end  of  their  misery,  so  there  will  be  no  stay  or 
prop  to  bear  them  up  in  it.     Only  as  I  said  before,  they 


360         THE  RESURUFXTION  OF  THE  DEAD. 

shall  not  now,  as  afore,  be  separate  body  from  soul;  but 
both  together  be  bound  in  the  cords  of  sin  and  iniquity, 
in  which  they  shall  now  tremble  as  thieves  and  murderers 
do,  as  they  go  before  the  judge,  to  hear  what  he  will  say 
unto  them. 


CHAPTER  VII. 

THE  BOOKS  OPENED  FOR  JUDGMENT. 

Now,  when  the  wicked  are  thus  raised  out  of  their  graves, 
they  shall,  together  with  all  the  angels  of  darkness,  their 
fellow-prisoners,  be  brought  up,  being  shackled  in  their  sins, 
to  the  place  of  judgment;  where  there  shall  sit  upon  them 
Jesus  Christ,  the  King  of  kings,  and  Lord  of  lords,  the  Lord 
Chief  Judge  of  things  in  heaven  and  earth,  and  things 
under  the  earth.  On  whose  right  hand  and  left,  shall  sit 
all  the  princes  and  heavenly  nobles,  the  saints  and  prophets, 
the  apostles  and  witnesses  of  Jesus ;  every  one  in  his  kingly 
attire  upon  the  throne  of  his  glory.  Then  shall  be  fulfilled 
that  which  is  written,  ''As  for  these  my  enemies,  that  would 
not  that  I  should  reign  over  them,  bring  hither,  and  slay 
them  before  me." 

When  every  one  is  thus  set  in  his  proper  place,  the  Judge 
on  his  throne,  with  his  attendants,  and  the  prisoners  coming 
up  to  judgment,  forthwith  there  shall  issue  forth  a  mighty 
fire  and  tempest  from  before  the  throne,  which  shall  compass 
it  round  about.  Which  fire  shall  be  as  bars  and  bounds  to 
the  wicked,  to  keep  them  at  a  certain  distance  from  the 
heavenly  Majesty.  As  David  saith,  "  Our  God  shall  come, 
and  shall  not  keep  silence :  a  fire  shall  devour  before  him, 
and  it  shall  be  very  tempestuous  round  about  him.'^  And 
again,  Daniel  saith,  "  His  throne  was  like  the  fiery  flame, 
and  his  wheels  as  burning  fire.  A  fiery  stream  issued,  and 
came  forth  from  before  him,''  &c. 

This  preparation  being  made,  namely,  the  Judge  with  his 
attendance  on  the  throne,  the  bar  for  the  prisoners,  and  the 
rebels  all  standing  with  ghastly  jaws,  to  look  for  what  comes 
31  (361) 


362         THE  RESURRECTION  OP  THE  DEAD. 

after;  presently  the  books  are  brought  forth,  namely,  the 
books  both  of  death  and  life;  and  every  one  of  them  opened 
before  the  sinners,  now  to  be  judged  and  condemned.  For 
after  that  he  had  said  before,  "  A  fiery  stream  issued,  and 
came  forth  from  before  him,"  he  adds,  "  thousand  thousands 
ministered  to  him,  and  ten  thousand  times  ten  thousand 
stood  before  him  :  the  judgment  was  set  and  the  books  were 
opened."  And  again,  '^I  saw  a  great  white  throne,  and 
him  that  sat  on  it,  from  whose  face  the  earth  and  the 
heaven  fled  away;  and  there  was  found  no  place  for  them. 
And  I  saw  the  dead,  small  and  great,  stand  before  God : 
and  the  books  were  opened ;  and  another  book  was  opened, 
which  is  the  book  of  life :  And  the  dead  were  judged  out 
the  things  which  were  written  in  the  books,  according  to 
their  works." 

He  doth  not  say,  the  book  was  opened,  as  of  one ;  but  the 
books,  as  of  many.  And  indeed,  they  are  more  than  one, 
two,  or  three,  out  of  which  the  dead  shall  in  the  judgment 
be  proceeded  against. 

There  is  1.  The  book  of  the  Creation  to  be  opened.  2. 
The  book  of  God's  Remembrance.  3.  The  book  of  the 
Law.  4.  The  book  of  Life.  For  by  every  one  of  these, 
that  is,  out  ef  what  is  written  in  them,  shall  the  ungodly  be 
judged. 

"And  the  books  were  opened." 

I.  The  book  of  the  Creation  shall  be  opened.  And  that, 
first.  As  it  concerns  man's  nature;  and  next,  As  it  relates 
to  all  other  creatures. 

First,  He  will  show  in  what  the  principles  of  nature 
were,  as  they  were  God's  creation;  and  how  contrary  to 
these  principles  the  world  have  walked,  acted,  and  done. 
The  principles  of  nature  are  concluded  under  these  three 
general  heads. 

1.  That  man,  by  his  own  natural  reason  and  judgment, 
may  gather,  that  there  is  a  God}  a  deity,  a  first  chief,  or 


THE  BOOK  OF  CREATION.  363 

principal  being,  wlio  is  over  all,  and  supreme  above  all. 
This  instinct,  I  say,  man,  merely  as  he  is  a  rational  creature, 
findeth  in  himself.  And  hence  it  is,  that  all  heathens  that 
mind  their  own  natural  reason,  do  conclude,  that  "  we  are 
his  offspring ;"  that  is,  his  creation  and  workmanship ;  that 
^'he  made  heaven  and  earth,''  and  "hath  made  of  one  blood 
all  nations  of  men;"  that  "In  him  we  live  and  move  and 
have  our  being/'  &c. 

It  appears  further,  that  man,  by  his  own  nature,  doth 
know  that  there  is  such  a  God. 

(1.)  By  his  being  able  to  judge  by  nature,  that  there  is 
such  a  thing  as  sin.  As  Christ  saith,  "Why  do  ye  not 
even  of  yourselves  judge  that  which  is  right?"  as  if  he  had 
said,  you  are  degenerated  even  from  the  principles  of  na- 
ture and  right  reason.  As  Paul  saith  in  another  place, 
"Doth  not  even  nature  itself  teach  you?"  Now  he  that 
can  judge,  that  there  is  such  a  thing  as  sin,  it  must  of  ne- 
cessity be,  that  he  understandeth  that  there  is  a  Grod,  to 
whom  sin  is  opposite :  for  if  there  be  no  God,  there  is  no 
sin  against  him;  and  he  that  knows  not  the  one,  knows  not 
the  other. 

(2.)  It  is  evident  further,  that  man  by  nature  knows  that 
there  is  a  God,  by  those  fits  of  fear  and  dread  that  are  often 
begotten  in  themselves,  even  in  every  man  that  breatheth  in 
this  world.  For  they  are  by  their  own  consciences  and 
thoughts,  convicted  and  reproved,  judged  and  condemned, 
though  they  know  neither  Moses  nor  Christ.  "For  the  Gen- 
tiles, which  have  not  the  law,"  saith  Paul,  "  these  are  a  law 
to  themselves,  and  show  the  work  of  the  law  written  in 
their  hearts;"  that  is,  by  this  very  thing,  they  hold  forth 
to  all  men,  that  God  created  them  in  that  state  and  quality, 
that  they  might,  in  and  by  their  own  nature,  judge  and 
know  that  there  is  a  God.  And  it  further  showeth  itself, 
saith  he,  by  those  workings  of  heart,  convictions  of  con- 
science, and  accusations,  that  every  thought  maketh  within 


364         THE  RESURRECTION  OF  THE  DEAD. 

them ;  together  with  the  fear  that  is  begotten  in  them,  when 
they  transgress,  or  do  those  things  that  are  irrational,  or 
contrary  to  what  they  see  they  should  do.  I  might  add 
further,  that  the  natural  proneness  that  is  in  all  men  to  de- 
votion and  religion,  that  is,  of  one  kind  or  another,  doth 
clearly  tell  us,  that  they,  by  the  book  of  nature,  which  book 
is  themselves,  do  read,  that  there  is  one  great  and  eternal 
God. 

2.  The  second  principle  of  nature  is,  that  this  God  should 
hy  men  he  sought  after,  that  they  might  enjoy  communion 
with  him  for  ever.  As  I  said  before,  the  light  of  nature 
showeth  man,  that  there  is  a  great  God,  even  God  that 
made  the  world ',  and  the  end  of  its  showing  him  this  is, 
^Hhat  they  might  seek  the  Lord,  if  haply  they  may  feel 
after  him,  and  find  him,  though  he  be  not  far  from  every 
one  of  us,"  &c. 

3.  This  light  of  nature  teacheth,  that  men  hetween  them,- 
selves,  should  do  that  which  is  Just  and  equal.  As  Moses 
said,  and  that  long  before  the  law  was  given,  "  Sirs,  ye  are 
brethren;  why  do  ye  wrong  one  to  another?''  As  if  he 
should  say,  '  You  are  of  equal  creation,  you  are  the  same 
flesh :  you  both  judge,  that  it  is  not  equally  done  of  any  to 
do  you  wrong,  and  therefore  ought  to  judge  by  the  same 
reason,  that  ye  ought  not  to  wrong  one  another.' 

Now,  against  every  one  of  these  three  principles  hath 
every  man  in  the  whole  world  transgressed :  as  Paul  saith, 
•'  For  both  Jews  and  Gentiles  are  all  under  sin.'' 

1.  For,  as  touching  the  first,  who  is  he  that  hath  honored, 
reverenced,  worshipped,  and  adored  the  living  God,  to  the 
height  both  of  what  they  saw  in  him,  and  also  according  to 
the  goodness  and  mercy  they  have  as  men,  received  from 
him?  All  have  "served  and  worshipped  the  creature  more 
than  the  Creator,  who  is  blessed  for  ever,"  and  so  have 
walked  contrary  to,  and  have  sinned  against  this  bond  of 
nature,  in  this  first  principle  of  it. 


ALL  MANKIND  UNDER  SIN.  365 

2.  Men,  instead  of  minding  their  own  future  happiness, 
as  nature  teacheth,  have,  through  their  giving  way  to  sin 
and  Satan,  minded  nothing  less :  for  though  reason  teacheth 
all  men  to  love  that  which  is  good  and  profitable,  yet  they, 
contrary  to  this,  have  loved  that  which  is  hurtful  and  de- 
structive. Yea,  though  sense  teacheth  to  avoid  the  danger 
that  is  manifest;  yet  man,  contrary  to  reason  and  sense 
both,  even  all  men  have,  both  against  light  and  feeling,  re- 
jected their  own  happiness.  As  Paul  saith,  ^Hhough  they 
know  the  judgment  of  Grod,  that  they  which  do  such  things 
are  worthy  of  death,  they  not  only  do  the  same,  but  take 
pleasure  in  them  that  do  them.'^ 

3.  Man,  instead  of  doing  equity,  and  as  he  would  be  done 
by,  which  nature  itself  teacheth,  hath  given  up  himself  un- 
to vile  affections.  ^^  Being  filled''  (by  refusing  the  dictates 
of  nature)  ^^with  all  unrighteousness,  fornication,  wicked- 
ness, covetousness,  maliciousness,  envy,  murder,  debate,  ma- 
lignity, whispering,  backbiting;  to  hate  Grod,  to  be  despite- 
ful, proud,  boasters,  inventors  of  evil  things,  disobedient  to 
parents,  without  understanding,  covenant  breakers,  without 
natural  afi'ections,  implacable,  unmerciful.'^ 

And  observe  it,  he  doth  not  say,  that  all  these  things  are 
by  every  man  put  into  practice;  but  every  man  hath  all 
these  in  his  heart,  which  there  defile  the  soul,  and  make  it 
abominable  in  the  sight  of  Grod.  ^^They  are  filled  with  all 
unrighteousness;"  which  also  appears,  as  occasion  serveth, 
sometimes  one  •  of  them,  sometimes  more.  Now,  man  hav- 
ing sinned  against  the  natural  light,  judgment,  reason,  and 
conscience,  that  G-od  hath  given  him :  therefore,  though,  as 
I  said  before,  he  neither  knew  Moses  nor  Christ,  yet  he  shall 
perish.  '^As  many,"  saith  Paul,  ^^as  have  sinned  without 
law,  shall  perish  without  law." 

Yea,  here  will  man  be  found,  not  only  a  sinner  against 
God,  but  an  opposer  of  himself,  a  contradictor  of  his  own 
nature,  and  one  that  will  not  do  that  which  he  judgeth  even 

31* 


366         THE  RESURRECTION  OF  TUE  DEAD. 

of  himself  to  be  right.  Their  sin  is  written  upon  the  tables 
of  their  own  hearts,  and  their  own  wickedness  and  backslid- 
ing shall  both  correct  and  reprove  them. 

It  is  marvellous,  if  we  consider  how  curious  a  creature 
man  was  made  of  God,  to  behold  how  much  below,  besides, 
and  against,  that  state  and  place,  man  acts  and  does  in  this 
state  of  sin  and  degeneracy.  Man,  in  his  creation,  was  made 
in  the  image  of  Grod ;  but  man,  by  reason  of  his  yielding  to 
the  tempter,  hath  made  himself  the  very  figure  and  image 
of  the  devil.  Man  by  creation,  was  made  upright  and  sin- 
less; but  man,  by  sin,  hath  made  himself  crooked  and  sin- 
ful. Man,  by  creation,  had  all  the  faculties  of  his  soul  at 
liberty,  to  study  Grod  his  Creator,  and  his  glorious  attributes 
and  being;  but  man,  by  sin,  hath  so  bound  up  his  own 
senses  and  reason,  and  hath  given  way  for  blindness  and 
ignorance  of  Grod  so  to  reign  in  his  soul,  that  now  he  is 
captivated,  and  held  bound  in  alienation  and  estrangedness, 
both  from  God,  and  all  things  truly  spiritually  good.  "  Be- 
cause," saith  Paul,  ^^when  they  knew  God,  they  glorified 
him  not  as  God ;  but  became  vain  in  their  imagination,  and 
their  foolish  hearts  were  darkened."  And  again,  ^^  Having 
the  understanding  darkened,  being  alienated  from  the  life 
of  God,  through  the  ignorance  that  is  in  them,  through  the 
blindness  of  their  hearts." 

Now  for  this  abuse  of  the  workmanship  of  God,  shall  man 
be  brought  forth  to  the  judgment,  shall  be  convicted,  cast, 
and  condemned  as  a  rebel,  against  both  God  and  his  own 
soul;  as  Paul  affirmeth,  and  that  when  he  reasoned  but  as 
a  man. 

When  this  part  of  the  book  touching  man's  nature  is 
opened,  and  man  convicted  and  cast  by  it,  by  reason  of  his 
sinning  against  the  three  general  principles  thereof,  then 
forthwith  is  the  second  part  of  the  book  opened,  which  is 
the  mystery  of  the  creatures.  For  the  whole  of  the  crea- 
tion before  thee  arc  not  only  made  to  show  the  power  of  God 


ALL  CREATURES  SPEAK  FOR  GOD.         867 

in  themselves^  but  also  to  teach  thee,  and  to  preach  unto 
thee,  both  much  of  God  and  thyself,  as  also  the  righteous- 
ness and  justice  of  God  against  sin.  "For  the  wrath  of 
God  is  revealed  from  heaven,  against  all  ungodliness  and 
unrighteousness  of  men,  who  hold  the  truth  in  unrighteous- 
ness; because  that  which  may  be  known  of  God  is  manifest 
in  them :  for  God  hath  showed  it  unto  them.  For  the  in- 
visible things  of  him  from  the  creation  of  the  world,  are 
clearly  seen,  being  understood  by  the  things  that  are  made, 
even  his  eternal  power  and  Godhead;  so  that  they  are  with- 
out excuse." 

The  several  parts  then  of  the  world,  namely,  the  heavens, 
earth,  sun,  moon,  stars,  with  all  the  other  creatures  of  God, 
do  preach  aloud  to  all  men,  the  eternal  power  and  God- 
head of  their  Creator.  In  wisdom  he  hath  made  them  all, 
to  be  teachable,  and  carry  instruction  in  them;  and  he 
that  is  wise  and  will  understand  these  things,  even  he  shall 
understand  the  loving-kindness  of  the  Lord.  "  For  the  works 
of  the  Lord  are  great,  and  sought  out  of  all  them  that  have 
pleasure  therein. '^ 

2.  As  the  creation  in  general  preacheth  to  every  man 
something  of  God;  so  all  its  parts  do  hold  forth  how  men 
should  behave  themselves  both  to  God,  and  to  one  another; 
and  will  assuredly  come  in,  at  the  judgment,  against  all 
those  that  shall  be  found  crossers  and  thwarters  of  what 
God,  by  the  creatures,  doth  hold  forth  to  us. 

As,  (1.)  The  obedience  of  the  creatures  both  to  God  and 
thee.  1.  To  God,  they  are  all  in  subjection  (set  devils 
and  men  aside),  even  the  very  dragons,  and  all  deeps,  fire, 
hail,  snow,  and  vapors,  fulfilling  his  word.  Yea  the  wind 
and  seas  obey  him.  Thus,  I  say,  by  their  obedience  to 
God,  they  teach  thee  obedience,  and  by  their  obedience  shall 
thy  disobedience  be  condemned  in  the  judgment.  2.  Their 
obedience  to  thee  also,  teacheth  thee  obedience  to  all  supe- 
riors; "for  every  kind  of  beasts,  and  of  birds,  and  serpents, 


368         THE  RESURRECTION  OF  THE  DEAD. 

and  tilings  in  the  sea,  is  tamed,  and  hath  been  tamed,"  and 
brought  into  obedience  by  mankind.  Man  only  remains 
untamed,  and  unruly,  and  therefore  by  these  is  condemned. 

(2.)  The  fruitfulness  of  all  the  creatures,  in  their  kind, 
doth  teach  and  admonish  thee  to  a  fruitful  life  to  Godward, 
and  in  the  things  of  his  holy  word.  God  did  but  say  in  the 
beginning,  Let  the  earth  bring  forth  fruit,  grass,  herbs, 
trees,  beasts,  creeping  things,  and  cattle  after  their  kind; 
and  it  was  so.  But  to  man  he  hath  sent  his  prophets, 
rising  early,  and  sending  them,  saying,  ^'  0  do  not  this  abo- 
minable thing  that  I  hate  I"  but  they  will  not  obey.  For 
if  the  Gentiles  which  have  not  the  law,  do,  by  some  acts  of 
obedience,  condemn  the  wickedness  of  those,  who  do  by  the 
letter  and  circumcision  break  the  law;  how  much  more  shall 
the  fruitfulness  of  all  the  creatures  come  in  at  the  judg- 
ment, against  the  whole  world  !  As  Job  saith.  By  the  obe- 
dience and  fruitfulness  of  the  creatures  he  judgeth  (and  so 
will  he  judge)  the  people. 

(3.)  The  knowledge  and  v,  isdom  of  the  creatures,  do,  with 
a  check,  command  thee  to  be  ^\  ise,  and  so  teach  thee  wisdom. 
The  stork  in  the  heaven,  the  swallow  and  the  crane,  by 
observing  the  time  and  season  of  their  coming,  do  admonish 
thee  to  learn  the  time  of  grace,  and  of  the  mercy  of  God. 
The  ox  and  the  ass,  by  the  knowledge  they  have  of  their 
master's  crib,  do  admonish  thee  to  know  the  bread  and  table 
of  God ;  and  both  do,  and  shall,  condemn  thy  ignorance  of 
the  food  of  heaven. 

(4.)  The  labor  and  toil  of  the  creatures  do  convict  thee 
of  sloth  rnd  idleness.  "  Go  to  the  ant,  thou  sluggard;  con- 
sider her  way>  and  be  wise ;"  for  she  provideth  her  food  in 
summer,  and  layeth  up  against  the  day  of  trial.  But  thou 
spendest  the  whole  summer  of  thy  life,  in  wasting  both  time 
and  soul.  ^'All  things  are  full  of  labor,"  saith  Solomon; 
only  man  spendeth  all  the  day  idle,  and  his  years  like  a  tale 
that  is  told.      The  coney  is  but  a  feeble  folk,  yet  laboreth 


LESSONS  FROM  ALL  CREATURES.  369 

for  a  house  in  the  rock,  to  be  safe  from  the  rage  of  the 
hunter.  The  spider  also  taketh  hold  with  her  hands,  and  is 
in  kings'  palaces.  It  is  man  only  that  turneth  himself  upon 
the  bed  of  sloth,  as  the  door  doth  upon  the  hinges :  it  is  man, 
I  say,  that  will  neither  lay  hold  on  the  Rock  Christ,  as  the 
coney  doth  teach,  nor  lay  hold  on  the  kingdom  of  heaven, 
as  the  spider  doth  bid  him. 

(5.)  The  fear  that  is  in  all  creatures,  when  they  per- 
ceive that  danger  is  near,  teacheth  men  to  fly  from  the 
wrath  to  come.  "  In  vain  is  the  snare  laid  in  the  sight  of 
any  bird  f  but  man,  man  only,  is  the  fool-hardy  creature, 
that  layeth  wait  for  his  own  blood,  and  that  lurketh  privily 
for  his  own  life.  How,  I  say,  will  every  creature  fly,  run, 
strive,  and  struggle  to  escape  the  danger  it  is  sensible  of? 
It  is  man  only  that  delighteth  to  dance  about  the  mouth  of 
hell,  and  to  be  knowingly  smitten  with  Satan's  snare. 

(6.)  The  dependence  that  all  the  creatures  have  upon 
God.  They  teach  thee  to  depend  on  him  that  made  thee; 
yea,  and  will  in  the  judgment  condemn  thee  for  thy  unlaw- 
ful practices,  and  dealings  for  thy  preservation.  "  The  young 
ravens  seek  their  food  from  God,"  and  will  condemn  thy 
lying,  cheating,  over-reaching,  defrauding,  and  the  like ;  they 
provide  neither  storehouse  nor  barn ;  but  thou  art  so  greedy 
of  these  things,  that  thou,  for  them,  shuttest  thyself  out  of 
the  kingdom  of  heaven. 

(7.)  The  love  and  pity  that  are  in  their  hearts  to  their 
young,  and  to  one  another,  will  judge  and  condemn  the 
hard-hearteduess  that  is  in  thee  to  thy  own  soul.  What 
shall  I  say  ?  "  The  heavens  shall  reveal  thy  iniquity ;  and 
the  earth  shall  rise  up  against  thee '/'  that  is,  all  the  crea- 
tures of  God,  will  by  their  fruitfulness  and  subjection  to  the 
will  of  their  Creator,  judge  and  condemn  thee  for  thy  dis- 
obedience, and  rebellion  against  him. 

Now,  as  these  creatures  do  every  day  call  unto  thee,  and 
lay  before  thee  these  things;  so  he  hath  for  thy  awakening, 


370  THE  RESURRECTION  OF  THE  DEAD. 

in  case  tliou  be  asleep  and  senseless,  creatures  of  another 
nature;  as, 

(1.)  Thy  bed,  when  thou  liest  down  in  it,  preacheth  to 
thee  thy  grave;  thy  sleep,  thy  death;  and  thy  rising  in  the 
morning,  thy  resurrection  to  judgment. 

(2.)  The  jail  that  thou  seest  with  thine  eyes,  and  the 
felons  that  look  out  at  the  grate,  put  thee  in  mind  of  the 
prison  of  hell,  and  of  the  dreadful  state  of  those  that  are 
there. 

(3.)  The  fire  that  burns  in  thy  chimney,  holds  forth  the 
fire  of  hell  unto  thee. 

(4.)  The  stench  and  steam  of  burning  brimstone,  show 
thee  the  loathsome,  odious,  and  dreadful  torments  of  hell. 

(5.)  The  darkness  of  the  night  in  solitary  places,  and  the 
fears  that  do  commonly  haunt  those  that  walk  therein,  preach 
to  thee  the  fears  and  frights,  the  scares  and  amazements, 
that  will  for  ever  attend  all  damned  souls. 

All  these  things,  as  inconsiderable  and  unlikely  as  they 
may  appear  to  you  now,  yet  in  the  judgment,  will  be  found 
the  items  and  warning-words  of  God  to  your  souls.  And 
know,  that  he  who  could  overthrow  the  land  of  Egypt  with 
frogs,  lice,  flies,  locusts,  &c.,  will  overthrow  the  world  at  the 
last  day,  by  the  book  of  the  creatures;  and  that  by  the 
least,  and  most  inconsiderable  of  them,  as  well  as  by  the 
rest.  This  book  of  the  creatures,  is  so  excellent,  and  so  full, 
so  easy,  and  so  suiting  the  capacity  of  all,  that  there  is  not 
one  man  in  the  world,  but  is  caught,  convicted,  and  cast  by 
it.  This  is  the  book  that  he  who  knows  no  letters  may  read 
in  :  yea,  and  that  he  who  neither  saw  New  Testament,  nor 
Old,  may  know  both  much  of  God,  and  himself  by.  'Tis 
this  book,  out  of  which  generally  both  Job  and  his  friends 
did  so  profoundly  discourse  of  the  judgments  of  God,  and 
that  out  of  which  God  himself  did  so  convincingly  answer 
Job.  Job  was  as  perfect  in  this  book,  as  we  are  many  of 
us  in  the  scriptures ;  yea  and  could  see  further  by  it,  than 


PREMONITIONS  OP  JUDGMENT.  371 

many  now  a-days  do  see  by  the  New  Testament  and  Old. 
This  is  the  book,  out  of  which  both  Christ,  the  prophets, 
and  apostles  do  so  frequently  discourse  by  their  similitudes, 
proverbs,  and  parables,  as  being  the  most  easy  way  to  con- 
vince the  world ;  though  by  reason  of  their  ignorance,  nothing 
will  work  with  them  but  what  is  set  on  their  heart  by  the 
Holy  Ghost. 

One  word  further,  and  I  have  done  with  this,  and  that  is, 
God  hath  sealed  the  judgment  of  the  world  by  the  book  of 
the  creatures,  even  by  man's  own  carriage  unto  such  pf 
them  as  through  any  impediment,  have  disappointed  his 
expectations.  And  thus,  if  thou  hadst  but  a  tree  in  thy 
orchard,  that  neither  beareth  fruit,  nor  aught  else  that  is 
good ;  why,  thou  art  for  hewing  it  down  and  for  appointing 
it  as  fuel  for  the  fire.  Now  thou  little  thinkest  that  by  thy 
thus  judging,  thou  shouldst  pass  sentence  upon  thine  own 
fruitless  soul;  but  so  it  is.  ^Tor  now  is  the  axe  laid  to  the 
root  of  the  trees ;  and  every  tree  that  bringeth  not  forth 
good  fruit,  is  hewn  down  and  cast  into  the  fire."  For  as 
truly  as  thou  sayest  of  thy  fruitless  tree,  ^'Cut  it  down;  why 
doth  it  cumber  the  ground  ?"  so  truly  doth  thy  voice  cause 
heaven  to  echo  again  upon  thy  head,  ^'  Cut  him  down;  why 
doth  he  cumber  the  ground  V 

Further,  the  inclination  of  thy  heart  as  to  fruitless  and 
unprofitable  creatures,  doth  fore-preach  to  thee  the  inclina- 
tion of  the  heart  of  God  towards  thee  in  the  judgment.  If 
thou  hast  either  a  cow,  or  any  other  beast,  that  is  now  un- 
profitable to  thee,  though  thou  mayst  sufi'er  them  for  some 
time  to  be  with  thee,  as  God  suffereth  sinners  in  the  world; 
yet  all  this  while  thy  heart  is  not  with  them.  But  thou  wilt 
take  thy  time  to  clear  thyself  of  them.  Why,  just  so  shall 
thy  judgment  be.  As  God  saith,  ^'Though  Moses  and 
Samuel  stood  before  me"  (that  is,  to  pray  me  to  spare  this 
people),  "yet  my  heart  could  not  be  towards  them;  therefore 
cast  them  out  of  my  sight  and  let  them  go  forth." 


372         THE  RESURRECTION  OF  THE  DEAD. 

Thus  I  say,  God  will  judge  the  world  at  the  last  day.  He 
will  open  before  them,  how  they  have  degenerated  and  gone 
back  from  the  principles  of  nature,  in  which  he  created 
them.  Also  how  they  have  slighted  all  the  instructions  that 
he  hath  given  them,  even  by  the  obedience,  fruitfulness, 
wisdom,  labor,  fear,  and  love  of  the  creatures.  And  he  will 
tell  them,  that  as  to  their  judgment,  they  themselves  have 
decided  it,  both  by  their  cutting  down  that  which  was  fruit- 
less, and  by  the  withdrawing  of  their  hearts  from  those 
things  which  to  them  were  unprofitable.  ^'  As  therefore  the 
tares  are  gathered,  and  burned  in  the  fire;  so  shall  it  be  in 
the  end  of  the  world.''  As  men  deal  with  weeds,  and  rot- 
ten wood,  so  will  God  deal  with  sinners  in  the  day  of  final 
judgment :  and  will  bring  in,  I  say,  all  the  counsels  and 
warnings  he  hath  given  men  by  these  things,  both  to  clear 
up  his  justices,  and  to  aggravate  their  judgment  to  them. 

II.  The  second  book  that  will  be  opened  at  this  day  will 
be  the  book  of  God's  remembrance.  For  as  God  hath  in 
his  remembrance,  recorded  all  and  every  particular  good 
thing  that  his  own  people  have  done  to  and  for  his  name, 
while  they  were  in  this  world ;  so  he  hath  in  his  remem- 
brance recorded  all  the  evil  and  sin  of  his  adversaries,  even 
every  thing.  Now  God's  remembrance  is  so  perfect  every 
way,  that  it  is  impossible  that  any  thing  should  be  lost  that 
is  committed  to  it  to  be  kept,  and  brought  forth  to  the  judg- 
ment at  the  time  appointed.  For  as  a  thousand  years  are 
but  as  yesterday  with  his  eternity,  so  the  sins  that  have  been 
committed  a  thousand  of  years  since,  are  all  so  firmly  fixed 
in  the  remembrance  of  the  eternal  God,  that  they  are 
always  as  fresh  and  clear  in  his  sight  as  if  they  were  but 
just  now  in  committing.  He  calleth  again  the  things  that 
are  past,  and  hath  set  our  most  secret  things  in  the  light  of 
his  countenance.  As  he  also  saith  in  another  place ;  "  hell 
itself  is  naked  before  him,  and  destruction  hath  no  cover- 
ing;" that  is,  the  most  secret,  cunning,  and  hidden  con- 


THE  BOOK  OF  REMEMBRANCE.  373 

trivances  of  the  most  subtle  of  the  infernal  spirits,  which  yet 
are  far  more  artful  than  men,  to  hide  their  wickedness ;  yet 
I  say,  all  their  ways,  hearts  and  most  secret  doings,  are  clear 
to  the  very  bottom  of  them,  in  the  eyes  of  the  great  God. 
'^All  things  are  naked  and  open,  before  the  eyes  of  him 
with  whom  we  have  to  do;"  who  also  "will  bring  to  light  the 
hidden  things  of  darkness,  and  will  make  manifest  the 
counsels  of  the  heart.'' 

"Ye  that  say.  The  Lord  shall  not  see,  neither  shall  the 
God  of  Jacob  regard  it;  understand,  0  ye  brutish  among 
the  people ;  and  ye  fools,  when  will  ye  be  wise  ?  He  that 
planted  the  ear,  shall  not  he  hear?  he  that  formed  the  eye, 
shall  he  not  see  ?  he  that  chastiseth  the  heathen,  shall  not 
he  correct  ?  he  that  teacheth  man  knowledge,  shall  not  he 
know?''  "Can  any  hide  himself  in  secret  places,  that  I 
should  not  see  him?"  (that  is,  when  he  is  committing  wick- 
edness,) "saith  the  Lord:  do  not  I  fill  heaven  and  earth 
saith  the  Lord?" 

Now,  to  know  and  see  things,  is  the  cause  among  men 
of  their  remembrance.  Wherefore  God  to  show  us  that  he 
will  remember  all  our  sins,  if  we  die  out  of  Christ,  tells  us, 
that  he  knoweth  and  seeth  them  all,  and  therefore  must 
needs  remember  them ;  for  as  are  his  sight  and  knowledge, 
so  is  his  remembrance  of  all  things. 

"When  this  book  of  his  remembrance  therefore,  is  opened, 
as  it  shall  be  in  the  judgment;  then  shall  be  brought  forth 
of  their  hidden  holes,  all  things  whatsoever  hath  been  done 
since  the  world  began;  whether  by  kingdoms  in  general,  or 
persons  in  particular.  Now  also  shall  be  brought  forth  to 
open  view,  all  the  transactions  of  God  and  his  Son  among 
the  sons  of  men,  and  every  thing  shall  be  applied  to  every 
particular  person,  in  equity  and  justice,  to  whom  they 
belong.  The  sins  which  thou  hast  committed  shall  be  thy 
own,  and  thou  thyself  shalt  bear  them.  "The  Lord  is  a 
God  of  knowledge;  and  by  him  actions  are  weighed." 
32 


374  THE  RESURRECTION  OF  THE  DEAD.' 

It  will  be  marvellous  to  behold  how,  by  thousands,  and 
ten  thousands,  God  will  call  from  their  secret  places  those 
sins  that  one  would  have  thought  had  been  dead,  and 
buried,  and  forgotten;  yea,  how  he  will  show  before  the 
sun,  such  things,  so  base  and  so  horrid,  that  one  would 
think  it  was  not  in  the  hearts  of  any  to  commit;  for  all  is 
recorded  in  the  book  of  God's  remembrance.  While  men 
are  here,  they  have  a  thousand  tricks  to  present  themselves 
one  to  another,  far  more  fair  and  honest  than  they  are,  or 
ever  were.  As  Christ  said  to  the  Pharisees,  "  Ye  are  they 
who  justify  yourselves  before  men;  but  God  knoweth  your 
hearts."  Ay,  God  knoweth  indeed,  what  a  nest,  what  a 
heap,  what  swarms,  yea,  what  legions  of  hellish  wickedness, 
are  now  with  power  lurking,  like  cockatrices,  in  those  men, 
that  one  would  swear  a  thousand  times,  are  good  and  honest 
men.  The  way  of  men  in  their  sins,  is  like  that  of  an  eagle 
in  the  air,  a  serpent  upon  a  rock,  a  ship  in  the  midst  of  the 
sea,  and  a  young  man  with  a  maid,  saith  Solomon ;  that  is, 
hidden ly,  closely,  covertly;  burying  all  under  fair  pre- 
tences; wiping  their  mouths  in  the  close  of  their  evils,  and 
saying,  ^I  have  done  no  wickedness.' 

But  by  this  though  it  may  serve  for  the  time  present,  and 
no  longer,  God  will  not  be  deluded,  nor  blinded,  nor  mocked, 
nor  put  oflP.  "They  consider  not,"  saith  he,  "that  I  remem- 
ber all  their  wickedness."  "But  I  will  reprove  thee,  and 
will  set  them  in  order  before  thine  eyes."  Here  will  be 
laid  open  the  very  heart  of  Cain  the  murderer,  of  Judas  the 
traitor,  of  Saul  the  adversary  of  David,  and  of  those  that 
under  pretences  of  holiness  have  persecuted  Christ,  his 
word,  and  people.  Now  shall  every  drunkard,  whoremaster, 
thief,  and  other  wicked  person,  be  turned  their  inside  out- 
ward— their  hearts  laid  right  open — and  every  sin,  with 
every  circumstances  of  place,  time,  person,  with  whom,  with 
the  causes  also  that  drew  them  to  the  commission  of  every 
evil,  be  discovered  to  all.     Here  will  be  no  hiding  your- 


THE  STRIVINGS  OF  GOD'S  SPIRIT  WITH  MEN.  375 

selves  behind  curtains,  no,  nor  covering  yourselves  with  the 
black  and  dark  night.  ^^If  I  say,  Surely  the  darkness  shall 
cover  me;  even  the  night  shall  be  light  about  me;  yea,  O 
God,  ^^  darkness  hideth  not  from  thee,  but  the  night  shineth 
as  the  day :  the  darkness  and  light  are  both  alike  unto 
thee." 

The  piercing  eye  of  God  beholds  all  places,  persons,  and 
things;  the  holy  hand  of  his  justice  writeth  them  down  in 
the  book  of  his  remembrance;  and  by  his  power  and  wis- 
dom, will  he  open  and  read  to  all  men  exactly,  distinctly, 
and  convincingly,  whatever  hath  passed  from  them,  or  been 
done  by  them,  in  their  whole  life ;  for  '^  for  all  these  things 
God  will  bring  thee  into  judgment." 

Again,  as  God  will  bring  out  of  the  book  of  his  remem- 
brance, whatever  hath  passed  from  thee,  against  him;  so 
also  will  he  then  bring  forth  by  the  same  book,  all  things 
and  carriages  of  his  towards  thee.  Here  will  he  bring  to 
thy  mind  every  sermon  thou  hast  heard,  every  chapter  thou 
hast  read,  every  conviction  thou  hast  had  upon  thy  con- 
science, and  every  admonition  that  hath  been  given  thee  in 
all  thy  life,  when  thou  wast  in  the  land  of  the  living. 

Now  will  God  lay  open  before  thee,  what  patience  he  ex- 
tended to  thee;  how  he  let  thee  live  one  year,  two  years, 
ten,  yea,  twenty  and  thirty  years,  and  all  to  try  thee.  Yea, 
now  also  will  he  bring  to  thy  view,  how  many  times  he 
warned,  rebuked,  threatened,  and  chastised  thee  for  thy 
wickedness;  how  many  awakening  providences  and  judg- 
ments he  continually  laid  before  thy  face;  yea,  how  many 
a  time  thou  didst  like  Balaam  run  upon  the  point  of  the 
sword  of  justice,  and  how  he  gave  back,  as  being  loath  to 
kill  thee. 

Now  also  again  shall  be  brought  before  thee  and  all  men, 
how  many  strugglings  God  had  with  thy  heart,  on  thy  sick- 
bed, to  do  thee  good;  yea,  and  at  such  times,  how  many 
vows,  promises,  engagements,  and  resolutions  thou  madest 


876        THE  RESURRECTION  OF  THE  DEAD. 

before  God,  to  turn,  if  he  would  release  thee  from  thy  afflic- 
tion, and  take  oif  his  rod  from  thy  back;  and  yet  how  thou 
didst,  like  the  man  possessed,  break  and  snap  in  twain  all 
these  chains  of  iron  with  which  thou  hadst  bound  thy  soul; 
and  that  for  a  very  lust  and  sin.  Here  also  will  be  opened 
before  thee,  how  often  thou  hast  sinned  against  thy  light 
and  knowledge;  how  often  thou  hast  laid  violent  hands  on 
thy  own  conscience;  how  often  thou  hast  labored  to  put  out 
that  light  that  hath  stood  in  thy  way  to  hinder  thee  from 
sinning  against  thy  soul.  Ah,  Lord  !  what  a  condition  will 
the  Christless  soul  be  in  at  this  day  !  How  will  every  one 
of  these  things  afflict  the  guilty  soul !  They  will  pierce 
like  arrows,  and  bite  like  serpents,  and  sting  like  an  adder. 
With  what  shame  will  that  man  stand  before  the  judgment- 
seat  of  Christ,  who  must  have  all  things  he  hath  done 
against  God,  to  provoke  the  eyes  of  his  glory  to  jealousy, 
laid  open  before  the  whole  host  of  the  heavenly  train !  It 
would  make  a  man  blush  to  have  his  pockets  searched  for 
things  that  are  stolen,  in  the  midst  of  a  market,  especially 
if  he  stand  upon  his  reputation  and  honor.  But  thou  must 
have  thy  heart  searched ;  the  bottom  of  thy  heart  searched ; 
and  that,  I  say,  before  thy  neighbor,  whom  thou  hast 
wronged,  and  before  the  devils,  whom  thou  hast  served; 
yea,  before  God,  whom  thou  hast  despised ;  and  before  the 
angels,  those  holy  and  delicate  creatures,  whose  holy  and 
chaste  faces  will  scarce  forbear  blushing,  while  God  is  mak- 
ing thee  vomit  up  all  thou  hast  swallowed ;  for  God  shall 
bring  it  out  of  thy  soul. 

For,  as  for  God  to  ^^  forget  iniquity,'^  is  one  of  the  chief 
heads  of  the  covenant  of  grace,  and  is  an  argument  of  the 
highest  nature,  to  beget  and  to  continue  consolation  in  the 
godly;  so  "the  remembrance  of  iniquity,'^  by  the  Lord,  is 
one  of  the  heaviest  loads  and  judgments  that  can  befall  any 
poor  creature.  "  Lord,''  saith  the  prophet,  "remember  not 
against  us  former  iniquities."     And  again,  "If  thou,  Lord, 


THE  BOOK  OF  THE  LAW  OPENED.         377 

Bhouldst  mark  iniquity,  0  Lord,  who  shall  stand  ?'^  And 
the  reason  is,  because  that  which  the  Lord  forgetteth,  is 
forgiven  for  ever;  hut  that  which  he  remembereth,  is 
charged  for  ever,  and  nothing  can  take  it  away :  ^'  Though 
thou  wash  thee  with  nitre,  and  take  thee  much  soap,  yet 
thine  iniquity  is  marked  before  me,  saith  the  Lord  Grod/' 

III.  The  third  book  that  will  at  this  day  be  opened,  and 
out  of  which  God  will  judge  the  world,  is  the  book  of  the 
LAW,  or  the  ten  words  given  forth  on  Mount  Sinai.  But 
this  book  will  more  especially  concern  those  that  have  re- 
ceived it,  or  that  have  had  knowledge  thereof.  Every  one 
shall  not  be  judged  by  this  book,  as  there  delivered,  though 
they  shall  be  judged  by  the  works  of  it,  which  are  written 
in  their  hearts.  ^^As  many  as  have  sinned  without  law, 
shall  perish  without  law,  and  they  that  have  sinned  in  the 
law  shall  be  judged  by  the  law.^^  That  is,  the  Heathens 
that  never  knew  the  law,  as  delivered  on  Sinai,  shall  be 
judged  by  the  law,  as  it  was  written  in  man's  heart  in  his 
creation,  (which  is  comprised  within  the  book  of  the  Crea- 
tion); but  those  that  have  knowledge  of  the  law  as  deli- 
vered on  Sinai,  they  shall  be  judged  by  the  law  as  there 
given. 

Now  then  this  book,  when  it  is  opened  at  the  day  of 
judgment,  will,  to  those  to  whom  it  especially  relates,  be  a 
most  terrible  law,  far  surpassing  the  two  aforementioned. 
This  law,  as  I  may  so  say,  is  the  chief  and  most  pure  resem- 
blance of  the  justice  and  holiness  of  the  heavenly  Majesty, 
and  doth  hold  forth  to  all  men  the  sharpness  and  keenness 
of  his  wrath  above  the  other  two  that  I  have  before  men- 
tioned. I  say,  above,  because  it  hath  been  delivered  more 
plain  and  open,  both  as  to  the  duty  enjoined,  and  the  sin 
prohibited ;  and  therefore  must  of  necessity  fall  with  the 
more  violence  upon  the  head  of  all  that  shall  be  found  within 
the  compass  of  it. 

This  law  hath  in  it,  to  be  opened  at  this  day,  these  two 
32* 


378  THE  RESURRECTION  OP  THE  DEAD. 

general  heads:  1.  A  discovery  of  the  evil  of  sin,  that  is  so 
against  plain  light  and  truth.  And,  2.  A  discovery  of  the 
vanity  of  all  things  that  will  at  this  day  be  brought  by 
sinners,  for  their  help  and  plea  at  the  judgment.  Alas ! 
who  can  but  imagine,  that  the  poor  world,  at  the  day  of 
their  arraignment,  should  muster  up  all  that  ever  they  can 
think  of,  as  arguments  to  shelter  them  from  the  execution 
of  that  fierce  wrath,  that  then  with  sinking  souls  they  will 
see  prepared  for  them ! 

1.  As  to  the  first  of  these,  the  apostle  tells  us,  that  ''the 
law  was  added,  that  the  offence  might  abound,"  or  be  dis- 
covered what  it  is.  As  he  saith  again,  "  I  had  not  known 
sin  but  by  the  law."  Thus  it  is  in  this  life,  and  thus  it  will 
be  in  the  day  of  judgment;  that  is,  those  that  see  sin,  and 
that  in  its  abounding  nature,  and  in  its  exceeding  sinfulness, 
they  must  see  it  by  the  law ;  for  that  is  indeed  the  glass  by 
which  God  discovereth  sin,  and  the  filthy  spots  of  leprosy 
that  are  in  the  soul.  Now,  those  that  have  not  the  happi- 
ness to  see  their  sin  by  the  law  in  this  life,  while  there  is  a 
fountain  of  grace  to  wash  in  and  be  clean,  must  have  the 
misery  to  see  it  at  the  judgment,  when  nothing  is  left  but 
misery  and  pain,  as  the  punishment  for  the  same.  At  which 
day,  those  little  tittles  of  this  holy  law,  that  now  men  so 
easily  look  over,  and  sin  against  with  ease,  will  every  one  of 
them,  appear  with  such  dread  and  with  such  flaming  justice 
against  every  offence  committed,  that  if  heaven  and  earth 
itself  should  step  in  to  shelter  the  sinner  from  the  justice 
and  wrath  due  to  sin,  it  would  turn  them  up  by  the  roots. 
''  It  is  easier  for  heaven  and  earth  to  pass  away,  than  for 
one  tittle  of  the  law  to  fail."  If  there  appeared  such 
flames,  such  thunderings  and  tempests,  as  there  were  at  the 
giving  of  the  law ;  what  flames  and  blackness  will  there  ap- 
pear at  the  execution  thereof !  And  if  at  the  giving  of  the 
law  there  appeared  so  much  holiness  and  justice,  that  it  made 
all  Israel  fly,  yea,  Moses  himself  exceedingly  fear  and  quake ; 


THE  STRICTNESS  OF  THE  LAW.  379 

what  will  become  of  those  that  God  shall  judge  by  the  rigor 
of  this  law  in  the  day  of  judgment ! 

0  what  thunderings  and  lightnings,  what  earthquakes 
and  tempests,  will  there  be  in  every  guilty  soul  at  the 
opening  of  this  book  !  Then,  indeed,  will  God  visit  them 
with  thunder,  and  earthquake,  and  great  noise  ;  with  storm 
and  tempest,  and  the  flame  of  a  devouring  fire.  "  For, 
behold,"  saith  the  prophet,  "  the  Lord  will  come  with  fire, 
and  with  his  chariots  like  a  whirlwind,  to  render  his  anger 
with  fury,  and  his  rebuke  with  flames  of  fire."  The  Lord 
will  come  with  fire,  that  is,  in  the  flaming  heat  of  his  justice 
and  holiness  against  sin  and  sinners,  to  execute  the  rigor  of 
his  threatenings  upon  their  perishing  souls. 

2.  The  second  general  head  that  is  contained  in  this  law, 
to  be  opened  at  this  day,  is  its  exactness ;  the  purity,  and 
strictness  as  to  all  acts  of  good  that  any  poor  creature  hath 
done  in  this  life,  whereby  he  in  the  judgment  will  think  to 
shelter,  or  secure  himself  from  the  wrath  of  God.  This  is 
the  rule,  and  line,  and  plummet,  whereby  every  act  of  every 
man,  shall  be  measured ;  and  he  whose  righteousness  is  not 
found  every  way  answerable  to  this  law — which  all  will  fall 
short  of,  but  they  that  have  the  righteousness  of  God  by 
faith  in  Jesus  Christ — must  perish.  As  he  saith,  '^  Judg- 
ment also  will  I  lay  to  the  line,  and  righteousness  to  the 
plummet ;  and  the  hail  shall  sweep  away  the  refuge  of  lies, 
and  the  waters  shall  overflow  the  hiding-place."  That  is, 
though  men  may  now  shelter  themselves  under  legal  repent- 
ance, cold  profession,  good  meanings,  thinkings,  and  doings ; 
yet  all  these  things  must  be  measured,  and  weighed  in  the 
balance  of  God's  most  righteous  law;  and  as  I  said,- what- 
ever in  that  day  is  not  found  "  the  righteousness  of  God,'' 
will  be  found  a  ^^  refuge  of  lies,"  and  will  be  drowned  by 
the  overflowing  of  the  wrath  of  God,  as  the  waters  of  Noah 
overflowed  the  world.  And  hence  it  is,  that  all  the  ungodly 
will  at  this  day  be  found  as  stubble,  and  the  law  as  fire.    As 


380        THE  RESURRECTION  OF  THE  DEAD. 

it  saith,  "  From  his  right  hand  went  out  a  fiery  law."  And 
again,  ^^  His  lips  are  full  of  indignation,  and  his  tongue  as 
a  devouring  fire."  For  as  fire,  where  it  seizeth,  doth  burn, 
destroy,  devour,  and  consume;  so  will  the  law,  all  those 
that  at  this  day,  shall  be  fovmd  under  the  transgression  of 
the  least  tittle  of  it.  It  will  be  with  these  souls  at  the  day 
of  judgment,  as  it  is  with  those  countries  that  are  overrun 
with  most  merciless  conquerors,  who  leave  not  any  thing 
behind  them,  but  swallow  up  all  with  fire  and  sword.  ^'  For 
by  fire,  and  by  his  sword,  will  the  Lord  plead  with  all  flesh : 
and  the  slain  of  the  Lord  shall  be  many." 

There  are  two  things  which,  at  the  day  of  judgment,  will 
meet  and  encounter  each  other  in  their  height  and  utmost 
strength ;  and  they  are  Sin  and  the  Law.  For  the  judg- 
ment will  not  be  till  the  iniquity  of  the  world  be  fully  ripe. 
Now  then,  when  sin  is  come  to  its  full,  having  played  all 
its  pranks,  and  done  all  the  mischief  it  can  against  the  Lord 
of  glory;  then  God  brings  forth  the  law,  his  holy  and 
righteous  law.  One  of  these  will  now  reign  for  ever;  that 
is,  either  the  law  or  sin.  Wherefore  sin  and  sinners  must 
tremble,  with  all  that  help  and  hold  them  up ;  for  God  will 
magnify  the  law  and  make  it  honorable;  that  is,  will  give 
it  the  victory  over  the  world  for  ever.  For  that  is  holy,  just, 
and  good.  They  are  unholy,  unjust,  and  bad.  Therefore  by 
this  law  will  the  Lord  rain  ^^  snares,  fire,  and  brimstone,  and 
a  horrible  tempest :  this  shall  be  the  portion  of  their  cup." 

Let  no  man  say,  then,  because  God  is  so  famous  in  his 
mercy  and  patience,  in  this  day  of  grace,  that,  therefore,  he 
will  not  be  fierce  and  dreadful  in  his  justice,  in  the  day  of 
judgment;  for  judgment  and  justice  are  the  last  things  that 
God  intends  to  bring  upon  the  stage,  which  will  then  be  to 
the  full  as  terrible,  as  now  his  goodness,  and  patience,  and 
long-sufferance,  are  admirable.  "  Lord,  who  knoweth  the 
power  of  thine  anger  ?  even  according  to  thy  fear,  so  is  thy 
wrath." 


TERRORS  OF  THE  LAW.  381 

You  may  see,  if  you  will,  a  few  of  the  sparks  of  the  jus- 
tice of  God  against  sin  and  sinners,  by  his  casting  off  angels 
for  sin,  from  heaven  to  hell ;  by  his  drowning  the  old  world ; 
by  his  burning  Sodom  and  Gomorrah  to  ashes;  condemning 
them  with  an  overthrow,  "making  them  an  example  to  those 
that  after  should  live  ungodly." 

"  For  what  things  soever  the.  law  saith,  it  saith  to  them 
that  are  under  the  law;  that  every  mouth  may  be  stopped, 
and  all  the  world  become  guilty  before  God.''  Moses 
seems  to  wonder  that  the  children  of  Israel  could  continue 
to  live,  when  they  did  but  hear  the  law  delivered  on  the 
mountain.  "  Did  ever  people,''  saith  he,  "  hear  the  Lord 
speak  out  of  the  midst  of  the  fire,  as  thou  hast  done,  and 
live  ?"  0  that  ye  did  but  know  the  law,  and  the  wondrous 
things  that  are  written  therein,  before  the  Lord  cause  that 
fearful  voice  to  be  heard,  "  Cursed  is  every  one  that  con- 
tinueth  not  in  all  things  that  are  written  in  the  book  of  the 
law  to  do  them."  Which  curse  must  fall  on  all  that  walk 
not  in  the  commandments  of  God,  without  iniquity;  which 
none  do,  I  say,  but  they  that  walk  in  Christ,  who  hath  alone 
fulfilled  them  all. 

The  law  is  that  which  standeth  at  the  entrance  of  the 
paradise  of  God,  as  a  flaming  sword,  turning  every  way  to 
keep  out  those  that  are  not  righteous  with  the  righteousness 
of  God ;  that  have  not  skill  to  come  to  the  throne  of  grace 
by  that  new  and  living  way  which  Jesus  hath  consecrated  for 
us  through  the  veil,  that  is  to  say,  his  flesh.  For  though 
the  curse  of  this  law,  be  taken  away  by  Christ,  for  all  that 
truly  and  savingly  believe;  yet  it  remains  in  full  force  and 
power,  in  every  tittle  of  it,  against  every  soul  of  man  that 
now  shall  be  found  in  his  tabernacle;  that  is,  in  himself, 
and  out  of  the  Lord  Jesus.  It  lieth,  I  say,  like  a  lion  ram- 
pant, at  the  gates  of  heaven,  and  will  roar  upon  every  un- 
converted soul,  fiercely  accusing  every  one  that  now  would 
gladly  enter  in  through  the  gates  into  this  city.     So,  then, 


382        THE  RESURRECTION  OF  THE  DEAD. 

lie  only  that  can  answer  all  its  most  perfect  and  legal  de- 
mands, and  that  can  live  in  the  midst  of  devouring  fire,  and 
there  enjoy  God,  and  solace  himself,  shall  dwell  on  high,  and 
shall  not  be  hurt  by  this  law.  "  His  place  of  defence  shall 
be  the  munitions  of  rocks;  bread  shall  be  given  him,  his 
water  shall  be  sure.  Thine  eyes  shall  see  the  king  in  his 
beauty;  they  shall  behold  the  land  that  is  very  far  ofiF.'^ 

Blessed,  then,  is  he  whose  righteousness  doth  answer 
every  point  of  the  law  of  God,  according  to  1  Cor.  i.  30.  He 
shall  be  able  to  ^^  escape  all  those  things  that  shall  come  to 
pass,  and  to  stand  before  the  Son  of  man.''  For  in  himself 
our  God  is  a  consuming  fire;  and  man,  out  of  Christ,  is  but 
as  stubble,  chaff,  thorns,  briers,  fuel,  for  the  wrath  of  this 
holy  and  sinner-consuming  God  to  seize  upon  for  ever. 
*^Who  can  stand  before  his  indignation?  and  who  can 
abide  in  the  fierceness  of  his  anger  ?  His  fury  is  poured  out 
like  fire,  and  the  rocks  are  thrown  down  by  him." 


CHAPTER  VIII. 


THE    WITNESSES. 


Now,  when  these  three  books  are  thus  opened,  there  will, 
without  doubt,  be  sad  throbbing  and  pricking  in  every  heart 
that  now  stands  for  his  life,  before  the  judgment-seat  of 
Christ,  the  righteous  judge;  and  without  all  question,  they 
will  be  studying  a  thousand  ways  to  evade  and  shift  the 
stroke,  that  by  the  sins  that  these  three  books  do  charge 
them  with,  will  immediately  fall  upon  them. 

But  now,  to  cut  off  all  these  at  a  blow,  forthwith  appear 
the  witnesses,  who  are  ready  to  evince,  and  make  full  and 
Boul-killing  proof  of  every  particular  charged  against  them. 

1.  And  the  first  is,  Grod  himself.  "I/'  saith  he,  "will  be 
a  swift  witness  against  the  sorcerers,  and  against  the  adul- 
terers, and  against  false  swearers,  and  against  those  that  op- 
press the  hireling  of  his  wages,  the  widow  and  the  father- 
less, and  that  turn  aside  the  stranger  from  his  right,  and 
fear  not  me,  saith  the  Lord." 

This  must  needs  be  of  great  sway  with  every  soul,  that 
God  should  now  come  in.  'I  will  witness,'  saith  Grod,  ^  that 
those  things  of  which  ye  are  accused  before  the  Judge  are 
true.  I  have  seen  all,  know  all,  and  write  down  all.  There 
hath  not  been  a  thought  in  your  heart,  nor  a  word  in  your 
tongue,  but  I  have  known  it  altogether.  All  things  have 
always  been  open  and  naked  to  mine  eye;  yea,  my  eye-lids 
try  the  children  of  men.  I  have  known  your  down-sitting, 
and  your  up-rising,  and  have  understood  your  thoughts  afar 
off;  I  have  compassed  your  path,  and  am  well  acquainted 
with  all  your  ways. 

'  You  have  not  continued  in  that  state  of  nature  in  which 

(383) 


384        THE  RESURRECTION  OF  THE  DEAD. 

I  did  at  first  create  you.  You  have  not  liked  to  retain  that 
knowledge  and  understanding  of  God  that  you  had,  and 
might  have  had,  by  the  very  book  of  the  creation.  You 
gave  way  to  the  suggestions  of  fallen  angels;  and  so  your 
foolish  hearts  were  darkened,  and  alienated,  and  estranged 
from  God. 

^All  the  creatures  that  were  in  the  world  have  even  con- 
demned you:  they  have  been  fruitful,  but  you  fruitless; 
they  have  been  fearful  of  danger,  but  you  fool-hardy;  they 
have  taken  the  fittest  opportunity  for  their  own  preserva- 
tion, but  thou  hast  both  blindly  and  confidently  gone  on  to 
thy  punishment. 

'Touching  the  book  of  my  remembrance,  who  can  con- 
tradict it?  ''Do  not  I  fill  heaven  and  earth,  saith  the 
Lord  ?"  Was  I  not  in  all  places  to  behold,  to  see,  and  to 
observe  thee  in  all  thy  ways?  My  eye  saw  the  thief  and 
the  adulterer;  and  I  heard  every  lie  and  oath  of  the  wicked. 
I  saw  the  hypocrisy  of  the  dissembler.  They  have  committed 
villany  in  Israel,  and  have  committed  adultery  with  their 
neighbors'  wives,  and  have  spoken  lying  words  in  my  name, 
which  I  have  not  commanded  them :  even  I  know,  and  am 
a  witness,  saith  the  Lord.' 

God  will  also  come  in  against  them  for  their  transgressing 
his  law,  even  the  law  which  he  delivered  on  Mount  Sinai. 
He  will,  I  say,  ojDen  every  tittle  thereof  in  such  order  and 
truth,  and  apply  the  breach  of  each  particular  person  with 
such  convincing  arguments,  that  they  will  fall  down  silenced 
for  ever.  "Every  mouth  shall  be  stopped,  and  all  the  world 
shall  become  guilty  before  God.'' 

2.  There  is  yet  another  witness  for  condemning  the  trans- 
gressors of  these  laws,  and  that  is  Conscience.  "  Their  con- 
sciences also  bearing  witness,"  saith  the  apostle.  Conscience 
is  a  thousand  witnesses.  Conscience  will  cry,  Amen,  to 
every  word  that  the  great  God  doth  speak  against  thee. 
Conscience  is  a  terrible  accuser;  it  will  hold  pace  with  the 


CONSCIENCE  A  WITNESS.  385 

witness  of  God,  as  to  tlie  truth  of  evidence,  to  a  hair's 
breadth.     The  witness  of  conscience,  is  of  great  authority; 
it  commands  guilt,  and  fasteneth  it  on  every  soul  which  it 
accuseth.      And  hence  it  is  said,   ^^If  our  heart,  or  con- 
science condemn  us."     Conscience  will  thunder  and  lighten 
at  this  day.    Even  the  consciences  of  the  most  Pagan  sinners 
in  the  world  will  have  sufficient  wherewith  to  accuse,  to 
condemn,  and  to  make  paleness  appear  in  their  faces,  and 
breaking  in  their  loins,  by  reason  of  the  force  of  its  convic- 
tion.    0  the  mire  and  dirt  that  a  guilty  conscience,  when  it 
is  forced  to  speak,  will  cast  up  and  throw  out  before  the 
judgment-seat!     It  must  out.     None  can  speak  peace,  nor 
health  to  that  man,  upon  whom  Grod  hath  let  loose  his  own 
conscience.     Cain  will  now  cry,  ^^My  punishment  is  greater 
than  I  can  bear;"  Judas  will  hang  himself;  and  both  Bel- 
shazzar  and  Felix  will  feel  the  joints  of  their  loins  to  be 
loosened,   and  their  knees    to  smite  one   against  another, 
when  conscience  stirreth.      When  conscience  is  once  tho- 
roughly awakened,  as  it  shall  be  before  the  judgment-seat, 
God  need  say  no  more  to  the  sinner  than  Solomon  said  to 
filthy  Shimei,  "Thou  knowest  all  the  wickedness  that  thy 
heart  is  privy  to."     As  if  he  should  say,  ^  Thy  conscience 
knoweth,  and  can  well  inform  thee  of  all  the  evil  and  sin 
that  thou  art  guilty  of.'     To  all  which  it  answereth  even  as 
face  answereth  to  face  in  a  glass;  or  as  an  echo  answereth 
the  man  that  speaketh.     As  fast,  I  say,  as  God  charge th, 
conscience  will  cry  out,  '  Guilty,  guilty.  Lord !  guilty  of  all, 
of  every  whit;    I  remember,  clearly,  all  the  crimes  thou 
layest  before  me.'     Thus,  I  say,  will  conscience  be  a  wit- 
ness against  the  soul  in  the  day  of  God. 

3.  As  God  and  conscience  will  at  this  day  be  most  dread- 
ful witnesses  against  the  sinful  man;  so  also  will  those 
several  thoughts  that  have  passed  through  man's  heart  be  a 
witness  also  against  him.  As  he  said  before,  "  Their  con- 
science also  bearing  witness,  and  their  thoughts  the  mean 

33 


386        THE  RESURRECTION  OF  THE  DEAD. 

while  accusing,  or  else  excusing  one  another;  in  the  day 
when  God  shall  judge  tne  secrets  of  men  by  Jesus  Christ, 
according  to  the  gospel." 

The  Thoughts  come  in  as  a  witness  for  God  against  the 
sinner,  upon  the  account  of  that  unsteadiness  and  variety 
that  was  in  them,  both  touching  God  and  their  ownselves. 

(1.)  Sometimes  the  man  thinks  there  is  no  God;  but  that 
every  thing  hath  its  rise  of  itself,  or  by  chance  or  fortune : 
*'  The  fool  hath  said  in  his  heart,  There  is  no  God." 

Sometimes  again,  they  think  there  is  a  God ;  but  yet  they 
think  and  imagine  of  him  falsely :  '■'■  Thou  thoughtest  that  I 
was  altogether  such  an  one  as  thyself,"  saith  God ;  ^^  but  I 
will  reprove  thee." 

Men  think,  that  because  they  can  sin  with  delight,  that 
therefore  God  can  let  them  escape  without  punishment. 
Nay,  oftentimes  they  think,  that  God  doth  either  quite 
forget  their  wickedness,  or  else  that  he  will  be  pleased  with 
such  satisfaction  as  they  are  pleased  to  give  him ;  even  a  few 
howling  prayers,  feigned  and  hypocritical  tears  and  weep- 
ings, which  pass  from  them  more  for  fear  of  the  punishment 
of  hell-fire,  than  because  they  have  offended  so  holy,  so  just, 
and  so  glorious  a  God,  and  so  loving  and  so  condescending  a 
Jesus. 

Sometimes  again  they  have  had  right  thoughts  of  some- 
thing of  God,  but  not  of  him  altogether;  either  thinking  so 
of  his  justice,  as  to  drive  them  from  him,  and  also  cause 
them  to  put  him  out  of  their  mind ;  or  else  so  thinking  of 
his  mercy,  as  that  they  quite  forget  his  holiness  and  justice. 
Now  both  these  are  but  base  thoughts  of  God,  and  so  erro- 
neous and  sinful  thoughts. 

Sometimes  also  they  have  pretty  right  thoughts  of  God, 
both  as  to  justice  and  mercy;  but  then  through  the  wretch- 
edness of  their  unsatisfied  nature,  they,  against  light  and 
knowledge,  do,  with  shut  eyes,  and  hardened  hearts,  rush 


THE  THOUGHTS  WITNESSES.  387 

fiercely,  knowingly;  and  willingly,  again  into  their  sins  and 
wickedness. 

(2.)  As  men  have  these  various  thoughts  of  God  so  also 
their  thoughts  are  not  steady  about  themselves. 

Sometimes  they  think  they  are  sinners,  and  therefore  they 
have  need  of  mercy. 

Sometimes  again  they  think  they  are  righteous,  and  so 
have  not  so  much  need;  and  yet,  mark,  both  alike  rotten 
and  base ;  because  as  the  last  is  altogether  senseless,  so  the 
first  is  not  at  all  savingly  sensible. 

Sometimes  again  they  think  they  are  gods  that  shall 
never  die ;  or,  that  if  they  do  die,  yet  they  shall  never  rise 
again;  or,  if  they  do  rise  again,  yet  they  shall  be  saved, 
though  they  had  lived  vilely,  and  in  their  sins,  all  the  days 
of  their  life.  Now,  I  say,  every  one  of  these  thoughts,  with 
ten  thousand  more  of  the  like  nature,  will  God  bring  in 
against  the  rebels  in  the  judgment-day.  Which  thoughts 
shall  every  one  of  them  be  brought  forth  in  their  distinct 
order.  ^'  He  showeth  to  man  what  is  his  thought."  And 
again,  "  I  know  that  thou  canst  do  every  thing,  and  that  no 
thought  can  be  withholden  from  thee.''  We  read,  that  when 
the  strangers  at  Jerusalem  did  but  hear  the  apostles  speak  to 
every  one  of  them  in  their  own  language,  how  it  amazed  and 
confounded  them.  But  I  say,  how  will  they  look  and  be 
amazed,  when  God  shall  evidently,  clearly,  and  fully,  speak 
out  all  their  hearts,  and  every  thought  they  have  had  before 
them  ? 

Now,  the  reason  and  strength  of  this  witness  will  lie  here, 
that  God  will,  by  the  variety  and  crossness  that  their 
thoughts  had  one  to  another,  and  by  the  contradiction  that 
was  in  them,  prove  them  sinners  and  ungodly.  Because,  I 
say,  sometimes  they  thought  there  was  a  God;  sometimes 
again  they  thought  there  was  none.  Sometimes  they  thought 
that  he  was  such  a  God;  and  sometimes  again  they  thought 
of  him  quite  contrary :    sometimes   they  thought  he  was 


385        THE  RESURRECTION  OF  THE  DEAD. 

worth  regarding ;  and  sometimes  they  thought  he  was  not ; 
as  also,  sometimes  they  thought  he  would  be  faithful,  both 
to  mercy,  and  justice,  and  sinners;  and  sometimes  again 
they  thought  he  would  not. 

What  greater  argument  now  can  there  be,  to  prove  men 
vanity,  froth,  a  lie,  sinners,  deluded  by  the  devil,  and  such 
as  had  false  apprehensions  of  Grod,  his  ways,  his  word,  his 
justice,  his  holiness,  of  themselves,  their  sins,  and  every 
action  ? 

Now  they  will,  indeed,  appear  a  very  lump  of  confusion, 
a  mass  of  sin,  a  bundle  of  ignorance,  of  atheism,  of  unbelief, 
and  of  all  things  that  should  lay  them  obnoxious  to  the  judg- 
ments of  God.  Thus  will  God,  I  say,  by  mustering  up  the 
thoughts  of  man,  and  by  showing  them,  that  every  imagina- 
tion and  thought  of  their  heart  was  only  evil,  and  that  con- 
tinually (by  showing  them  what  staggering,  drunken,  wild, 
and  uncomely  thoughts  they  have  had,  both  of  him  and  of 
themselves)  convince  them,  cast  them,  and  condemn  them 
for  sinners  and  transgressors  against  the  book  of  creation, 
the  book  of  his  remembrance,  and  the  book  of  the  law.  By 
the  variety  of  their  thoughts,  they  shall  be  proved  unstable, 
ignorant,  wandering  stars,  clouds  carried  with  a  tempest, 
without  order  or  guidance,  and  taken  captive  by  the  devil  at 
his  will. 


CHAPTER  IX. 

APPEAL   TO   THE   BOOK   OF   LIFE. 

Now,  while  the  wicked  are  thus  standing  upon  their  trial 
and  lives  before  the  judgment-seat,  and  that  in  the  view  of 
heaven  and  hell ;  they,  I  say,  hearing  and  seeing  such  dread- 
ful things,  both  written  and  witnessed  against  every  one  of 
them ;  and  that  by  such  books  and  such  witnesses  as  do  not 
only  talk,  but  testify,  and  that  with  the  whole  strength  of 
truth  against  them ;  they  will  then  begin,  though  poorly, 
and  without  any  advantage,  to  plead  for  themselves — which 
plea  will  be  to  this  effect : 

^Lord,  we  did  find  in  the  scriptures,  that  thou  didst  send 
a  Saviour  into  the  world,  to  deliver  us  from  these  sins  and 
miseries.  We  heard  this  Saviour  also  published,  and  openly 
proffered  to  such  poor  sinners  as  we  are.  Lord,  Lord,  we 
also  made  profession  of  this  Saviour,  and  were  many  of  us 
frequenters  of  his  holy  ordinances :  we  have  eat  and  drunk 
in  thy  presence,  and  thou  hast  taught  in  our  streets.  Lord, 
we  have  also,  some  of  us,  been  preachers  ourselves;  we  have 
prophesied  in  thy  name,  and  in  thy  name  have  cast  out 
devils,  and  done  many  wondrous  works.  Nay,  Lord,  we  did 
herd  among  thy  people ;  we  forsook  the  profane  and  wicked 
world,  and  carried  our  shining  lamps  before  us  in  the  face 
of  all  men.     Lord,  Lord,  open  to  us  !' 

All  the  while  they  are  thus  pleading  and  speaking  for 
themselves,  behold  how  earnestly  they  groan,  how  ghastly 
they  look,  and  how  now  the  brinish  tears  flow  down  like 
rivers  from  their  eyes ;  ever  redoubling  their  petition,  Lord ! 
Lord !  Lord !  Lord !  first  thinking  of  this  thing,  and  then 
of  that;  ever  contending,  seeking,  and  striving  ^Uo  enter  iu 

33*  (389) 


390        THE  RESURRECTION  OF  THE  DEAD. 

at  the  strait  gate/'  As  Christ  saith,  ^^When  once  the  mas- 
ter of  the  house  is  risen  up;"  that  is^  when  Christ  hath  laid 
aside  his  mediation  for  sinners,  and  hath  taken  upon  him 
only  to  judge  and  condemn;  then  will  the  wicked  begin  to 
stand  without,  and  to  knock,  and  contend  for  a  portion  among 
them  that  are  the  blessed.  Ah  !  how  will  their  hearts  twitter, 
while  they  look  upon  the  kingdom  of  glory!  And  how 
will  they  ache  and  throb  at  every  view  of  hell,  their  proper 
place !  Still  crying,  ^  0  that  we  might  inherit  life !'  and, 
'  0  that  we  might  escape  eternal  death !' 

But  now,  to  take  away  all  cavils  and  objections  of  this 
nature  that  will  arise  in  the  hearts  of  these  men;  forthwith 
the  Book  of  Life  is  brought  out  as  a  conclusion  and  a  final 
end  of  eternal  judgment.  As  John  saith,  "The  books  were 
opened;  and  another  book  was  opened,  which  is  the  book 
of  life :  and  the  dead  were  judged  out  of  those  things  that 
were  written  in  the  books,  according  to  their  works." 

But  this  book  of  life  is  not  at  this  time  opened  because 
there  are  now  any  godly  to  be  tried;  for  (as  I  have  showed 
before)  their  judgment  is  past  and  over,  before  the  wicked 
rise.  The  book  of  life,  then,  is  now  opened  for  further 
conviction  of  guilty  reprobates,  that  their  mouths  may  be 
stopped  for  ever,  as  touching  all  their  cavils,  contendings, 
and  arguments  against  God's  proceeding  in  judgment  with 
them.  For,  believe  it,  while  God  is  judging  them,  they 
will  fall  to  judging  him  again;  but  he  will  be  justified  in 
his  sayings,  and  will  overcome  when  he  is  judged  at  this 
day.  Yet  not  by  a  hasty  and  angry  casting  them  away, 
but  by  a  legal  and  convincing  proceeding  against  them,  and 
overthrowing  all  their  cavils  by  his  manifest  and  invincible 
truth.  Wherefore,  to  cut  off  all  that  they  can  say,  he  will 
now  open  the  book  of  life  before  them,  and  will  show  them 
what  is  written  therein,  both  as  to  election,  conversion,  and 
a  truly  gospel  conversation;  and  will  convince  them,  that 
they  neither  are  of  the  number  of  his  elect,  neither  were 


THE  BOOK  OF  LIFE  OPENED.  801 

they  ever  regenerate,  neither  had  ever  a  truly  gospel  con- 
versation in  the  world. 

By  these  three  things,  then,  out  of  this  hook,  thou,  who 
art  not  saved,  must  at  last  be  judged,  and  overcome : 

1.  Here  will  be  tried,  whether  thou  art  within  that  part 
of  this  book  wherein  all  the  elect  are  recorded.  For  all  the 
elect  are  written  here.  As  Christ  saith,  "Rejoice  that  your 
names  are  written  in  heaven.^'  And  again,  "In  thy  book,'' 
saith  he  to  his  Father,  "are  all  my  members  written." 

Now,  then,  if  thy  name  be  not  found  either  among  the 
prophets,  apostles,  or  the  rest  of  the  saints,  thou  must  be 
put  by,  as  one  that  is  cast  away,  as  one  polluted,  and  as  an 
abominable  branch.  Thy  name  is  wanting  in  the  genealo- 
gies and  rolls  of  heaven;  thou  art  not  pricked  for  everlast- 
ing life;  therefore  thou  must  not  be  delivered  from  that 
soul-amazing  misery.  For  there  are  no  souls  that  can, 
though  they  would  give  a  thousand  worlds,  be  delivered  at 
the  day  of  Grod,  but  such  as  are  found  written  in  this  book. 
Every  one  of  those  that  are  written,  though  never  a  one  of 
those  that  are  not  written,  shall  in  that  day  be  delivered 
from  the  wrath  to  come. 

But,  oh!  methinks,  with  what  careful  hearts  will  the 
damned  now  begin  to  look  for  their  names  in  this  book. 
Those  that,  when  once  the  long-suflFering  of  God  waited  on 
them,  made  light  of  all  admonition,  and  slighted  the  coun- 
sel of  making  their  calling  and  election  sure,  would  now 
give  thousands  of  treasures,  that  they  could  but  spy  their 
names,  though  last  and  least  among  the  sons  of  God.  But, 
I  say,  how  will  they  fail;  how  will  they  faint;  how  will 
they  die  and  languish  in  their  souls,  when  they  shall,  still 
as  they  look,  see  their  names  wanting !  What  a  pinch  will 
it  be  to  Cain,  to  see  his  brother  there  recorded,  and  he  him- 
self left  out !  Absalom  will  now  swoon,  and  be  as  one  that 
giveth  up  the  ghost,  when  he  shall  see  David  his  father, 
and  Solomon  his  brother,  written  here,  while  he  withal  is 


392         THE  RESURRECTION  OF  THE  DEAD. 

written  in  the  earth,  among  the  damned.  Thus,  I  say,  will 
sadness  be  added  to  sadness,  in  the  soul  of  the  perishing 
world,  when  they  fail  of  finding  their  names  in  this  part  of 
the  book  of  life  of  the  Lamb  slain,  from  the  foundation  of 
the  world. 

2.  The  second  part  of  this  book,  is  that  in  which  is  re- 
corded the  nature  of  conversion;  of  faith,  love,  &c.  And 
those  that  have  not  had  the  effectual  work  of  God  upon 
them,  and  the  true  and  saving  operation  of  grace  in  their 
hearts  (which  is,  indeed,  the  true  life  which  is  begun  in 
every  Christian),  will  be  found  still  not  written  in  this 
book;  for  the  living,  the  holy  living  souls,  are  they  only 
that  are  written  therein.  As  the  prophet  saith,  "  And  he 
that  remaineth  in  Jerusalem,  shall  be  called  holy,  even 
every  one  that  is  written  among  the  living  in  Jerusalem." 
Eternal  life  is  already  in  this  life  begun  in  every  soul  that 
shall  be  saved.  As  Christ  saith,  ^'He  that  believeth  in  me 
hath  everlasting  life."  And  again,  "Whoso  eateth  my 
flesh,  and  drinketh  my  blood,  hath  eternal  life;  and  I  will 
raise  him  up  at  the  last  day."  And  hence  they  are  called, 
"the  living,'  that  are  written  in  this  book.  Here,  then, 
the  Lord  will  open  before  thee  what  conversion  is,  in  the 
true  and  simple  nature  of  it;  which,  when  thou  beholdest, 
thou  wilt  then  be  convinced,  that  this  thou  hast  missed  of. 
For  it  must  needs  be,  that  when  thou  beholdest,  by  the  re- 
cords of  heaven,  what  a  change,  what  a  turn,  what  an  altera- 
tion the  work  of  regeneration  maketh  on  every  soul,  and  in 
every  heart,  where  the  effectual  call,  or  the  call  according 
to  his  purpose,  is,  that  thou  who  hast  lived  a  stranger  to  this 
or  that,  hast  contented  thyself  with  the  notion  only,  or  a 
formal  and  feigned  profession  thereof;  I  say,  it  cannot  be, 
but  that  thou  must  forthwith  fall  down,  and  with  grief  con- 
clude, that  thou  hast  no  share  in  this  part  of  the  book  of 
life  neither.  The  living  only  are  written  herein.  There  is 
■'dot  one  dead,  carnal,  wicked  man,  recorded  here. 


DELUSIONS  DISPELLED  TOO  LATE.  293 

No;  but  when  the  Lord  shall  at  this  day  make  mention 
of  Rahab,  of  Babylon,  of  Philistia,  and  Ethiopia;  that  is, 
of  all  the  cursed  rabble  and  crew  of  the  damned,  then  he 
will  say,  that  this  man  was  born  there,  that  is,  amongst 
them;  so  that  he  hath  his  name  where  they  have  theirs, 
namely,  under  the  black  rod,  in  the  king's  black  book, 
where  he  hath  recorded  all  his  enemies  and  traitors.  It 
shall  be  said  of  this  man,  of  this  ungodly  man,  that  he  was 
born  there;  that  he  lived  and  died  in  the  state  of  nature, 
and  so  is  under  the  curse  of  God,  even  as  others.  For  as 
he  said  of  wicked  Coniah,  ^' Write  this  man  childless;''  so  he 
saith  of  every  ungodly  man,  that  so  departed  out  of  this 
world.  Write  this  man  graceless.  Wherefore,  I  say,  among 
the  Babylonians  and  Philistines  among  the  unbelieving 
Moors,  and  Pagans,  his  name  will  be  found  in  the  day  when 
it  will  be  inquired  where  every  man  was  bom ;  for  God  at 
this  day  will  divide  the  whole  world  into  these  two  ranks, 
the  children  of  the  world,  and  the  children  of  Zion. 

Wherefore,  here  is  the  honor,  the  privilege,  and  advantage, 
that  the  godly  above  the  wicked  will  have  at  the  day  of  their 
counting.  When  the  Lord  maketh  mention  of  Zion,  it  shall 
be  then  acknowledged,  that  this  and  that  good  man  was 
born  in  her :  "  The  Lord  shall  count,"  saith  the  prophet, 
^^  when  he  writeth  up  the  people,  that  this  man  was  born 
there."  '  This  man  had  the  work  of  conversion,  of  faith, 
and  grace  in  his  soul.  This  man  is  a  child  of  Zion,  of  the 
heavenly  Jerusalem,  which  is  also  written  in  heaven.' 
Blessed  are  the  people  that  are  in  such  a  case  ! 

But,  poor  soul,  counters  will  not  go  for  gold  now.  For 
though  so  long  as  thou  didst  judge  thyself  by  the  crooked 
rule  of  thy  own  reason,  and  fancy,  and  affection,  thou  wast 
pure  in  thine  own  eyes ;  yet  now  thou  must  be  judged  alone 
by  the  words  and  rule  of  the  Lord  Jesus.  Which  words 
shall  not  now,  as  in  times  past,  be  wrested  and  wrung,  both 
this  way  and  that,  to  smooth  thee  up  in  the  hypocrite's  hope, 


894        THE  RESURRECTION  OF  THE  DEAD, 

and  carnal  confidence ;  but  be  tliou  king,  or  Kaiser,  be  thon 
who  tliou  wilt,  the  word  of  Christ,  and  that  with  his  inter- 
pretation only,  shall  judge  thee  in  the  last  day. 

Now  will  sinners  begin  to  cry  with  loud  and  bitter  cries, 
'  Oh !  ten  thousand  worlds  for  a  saving  work  of  grace  ! 
Crowns  and  kingdoms  for  the  least  measure  of  saving  faith, 
and  for  the  love  that  Christ  will  say  is  the  love  of  his  own 
Spirit  r 

Now  they  will  begin  also  to  see  the  worth  of  a  broken  and 
a  contrite  spirit,  and  of  walking  with  God,  as  living  ones  in 
this  world.  But,  alas  !  these  things  appear  in  their  hearts, 
to  the  damned  too  late ;  as  also  do  all  things  else.  This  will 
be  but  like  the  repentance  of  the  thief,  about  whose  neck  is 
the  halter,  and  he  turning  off  the  ladder;  for  the  unfortunate 
hap  of  the  damned  will  be,  that  the  glory  of  heavenly  things 
will  not  appear  to  them,  till  out  of  season.  Christ  must 
now  indeed  be  showed  to  them,  as  also  the  true  nature  of 
faith,  and  all  grace ;  but  it  will  be  when  the  door  is  shut, 
and  mercy  gone :  they  will  pray,  and  repent  most  earnestly ; 
but  it  will  be  in  the  time  of  great  waters,  of  the  floods  of 
eternal  wrath,  when  they  cannot  come  nigh  him. 

Well,  then,  tell  me,  sinner,  if  Christ  should  now  come  to 
judge  the  world,  canst  thou  abide  the  trial  of  the  book  of 
life  ?  Art  thou  confident  that  thy  profession,  that  thy  con- 
version, thy  faith,  and  all  other  graces  thou  thinkest  thou 
hast,  will  prove  gold,  silver,  and  precious  stones  in  this  day  ? 
Behold,  he  comes  as  a  refiner's  fire,  and  as  a  fuller's  soap. 
Shalt  thou  indeed  abide  the  melting  and  washing  of  this 
day?  Examine,  I  say,  beforehand,  and  try  thyself  un- 
feignedly;  for  ^^  every  one  that  doeth  truth,  cometh  to  the 
light,  that  his  deeds  may  be  made  manifest,  that  they  are 
wrought  in  God.'' 

Thou  sayest  thou  art  a  Christian ;  that  also  thou  hast  re- 
pented, dost  believe,  and  love  the  Lord  Jesus;  but  the  ques- 
tion is,  whether  these  things  will  be  found  of  equal  length, 


THE  NOBLE  DEEDS  OP  THE  JUST.         395 

height^  and  breadth,  with  the  book  of  life  ?  or  whether,  when 
thou  art  weighed  in  the  balance,  thou  wilt  yet  be  found 
wanting  ?  How  if,  when  thou  comest  to  speak  for  thyself 
before  God,  thou  shouldst  say  Sibboleth,  instead  of  Shib- 
boleth ?  that  is,  though  almost,  yet  not  rightly  and  naturally, 
the  language  of  the  Christians.  If  thou  miss  but  one  letter 
in  thy  evidence,  thou  art  gone.  For  though  thou  mayst 
deceive  thy  own  heart  with  brass  instead  of  gold,  and  with 
tin  instead  of  silver ;  yet  God  will  not  be  so  put  off.  You 
know  how  confident  the  foolish  virgins  were,  and  yet  how 
they  were  deceived.  They  herded  with  the  saints,  they 
went  forth  from  the  gross  pollutions  of  the  world,  they  every 
one  had  shining  lamps,  and  all  went  forth  to  meet  the  bride- 
groom ;  and  yet  they  missed  the  kingdom.  They  were  not 
written  among  the  living  in  Jerusalem ;  they  had  not  the 
true,  powerful,  saving  work  of  conversion,  of  faith,  and  grace 
in  their  souls.  They  that  are^foolish,  take  their  lamps,  but 
take  no  oil,  no  saving  grace,  with  them.  Thus  you  see  how 
sinners  will  be  put  to  it  before  the  judgment-seat  from  these 
two  parts  of  this  book  of  life.     But, 

3.  There  is  yet  another  part  of  this  book  to  be  opened, 
and  that  is,  the  part  in  which  are  recorded  those  noble  and 
Christian  acts  that  they  have  done,  since  the  time  of 
their  conversion  and  turning  to  Christ.  Here  I  say,  are  re- 
corded the  testimony  of  the  saints  against  sin  and  Anti- 
christ; their  suffering  for  the  sake  of  God;  their  love  to  the 
members  of  Christ;  their  patience  under  the  cross;  their 
faithful  frequenting  the  assemblies  of  the  saints;  and  their 
encouraging  one  another  to  bear  up  in  his  ways  in  the  worst 
of  times— even  when  the  proud  were  called  happy,  and  when 
they  that  wrought  wickedness,  were  even  set  up.  As  he 
there  saith,  ^^  Then  they  that  feared  the  Lord  spake  often 
one  to  another :  and  the  Lord  hearkened  and  heard  it ;  and 
a  book  of  remembrance  was  written  before  him  for  them 
that  feared  the  Lord,  and  that  thought  upon  his  name.'' 


896        THE  RESURRECTION  OF  THE  DEAD. 

For  indeed,  as  truly  as  any  person  hath  his  name  found 
in  the  first  part  of  this  book  of  life,  and  his  conversion  in 
the  second;  so  there  is  a  third  part,  in  which  his  noble, 
spiritual,  and  holy  actions  are  recorded,  and  set  down. 
As  it  is  said  by  the  Spirit,  to  John,  concerning  those  that 
suffered  martyrdom  for  the  truth  of  Jesus,  '^  Write,  Blessed 
are  the  dead  which  die  in  the  Lord;  yea,  saith  the  Spirit, 
that  they  may  rest  from  their  labors ;  and  their  works  do 
follow  them.^' 

And  hence  it  is,  that  the  labors  of  the  saints,  and  the 
book  of  life,  are  mentioned  together;  signifying  that  the 
travels  and  labors,  and  acts  of  the  godly,  are  recorded 
therein. 

And  hence  it  is  again,  that  the  Lord  doth  tell  Sardis,  that 
those  among  them  that  stood  it  out  to  the  last  gasp,  in  the 
faith  and  love  of  the  gospel,  should  not  be  blotted  out  of  the 
book  of  life ;  but  they,  with  the  work  of  God  on  their  soul, 
and  their  labor  for  Grod  in  this  world,  should  be  confessed 
before  his  Father,  and  before  his  angels. 

This  part  of  this  book,  is  in  another  place  called,  ''  The 
book  of  the  word  of  the  Lord ;"  because  in  it,  I  say,  are  re- 
corded these  famous  acts  of  the  saints,  against  the  world, 
the  flesh,  and  the  devil. 

You  find  also,  how  exact  the  Holy  Ghost  is,  in  recording 
the  travels,  pains,  labor,  and  goodness  of  any  of  the  children 
of  Israel,  in  their  journey  from  Egypt  to  Canaan;  which 
was  a  representation  of  the  travels  of  the  saints,  from  nature 
to  grace,  and  from  grace  to  glory.  King  Ahasuerus  kept  in 
his  library,  a  book  of  records,  wherein  was  written  the  good 
service  that  his  subjects  did  for  him  at  any  time;  which  was 
a  type  also  of  the  manner  and  order  of  heaven.  And  as 
sure  as  ever  Mordecai,  when  search  was  made  in  the  rolls, 
was  found  there  to  have  done  such  and  such  service  for  the 
king  and  his  kingdom ;  so  surely  will  it  be  found  what  every 
saint  hath  done  for  God  at  the  day  of  inquiry.     You  find  in 


GRAPES  ARE  NOT  GATHERED  FROM  THORNS.    397 

the  Old  Testament  also,  still  as  any  of  the  kings  of  Judah 
died,  there  was  surely  a  record  in  the  book  of  Chronicles, 
of  their  memorable  acts  and  doings  for  their  God,  the  church, 
and  the  commonwealth  of  Israel;  which  still  doth  further 
hold  forth  unto  the  children  of  men,  this  very  thing,  that 
all  the  kings  of  the  New  Testament,  which  are  the  saints  of 
God,  have  all  their  acts,  and  what  they  have  done  for  their 
God,  &c.,  recorded  in  the  book  of  Chronicles,  in  the  heavenly 
Jerusalem. 

Now  I  say,  when  this  part  of  the  book  of  life  shall  be 
opened,  what  can  be  found  in  it,  of  the  good  deeds,  and 
heaven-born  actions  of  wicked  men  ?  Just  nothing.  For  as 
it  is  not  to  be  expected  that  thorns  should  bring  forth 
grapes,  or  that  thistles  should  bear  figs;  so  it  cannot  be 
imagined,  that  ungodly  men  should  have  any  thing  to  their 
commendation  recorded  in  this  part  of  the  book  of  life. 

What  hast  thou  done,  man,  for  God  in  this  world  ? 

Art  thou  one  of  them  that  hast  set  thyself,  like  Job  and 
Paul,  against  those  strong  strugglings  of  pride,  lust,  covet- 
ousness,  and  secret  wickedness,  that  remain  in  thy  heart? 

And  do  these  strugglings  against  these  things,  arise  from 
pure  love  to  the  Lord  Jesus  ?  or  from  some  leo;al  terrors  and 
conviction  for  sin? 

Dost  thou,  I  say,  struggle  against  thy  lusts,  because  thou 
dost  in  truth  love  the  sweet,  holy,  and  blessed  leadings  of 
the  Spirit  of  the  Lord  Jesus;  its  leadings  of  thee,  I  say, 
into  his  blood  and  death,  for  thy  justification,  and  deliver- 
ance from  wrath  to  come  ? 

What  acts  of  self-denial  hast  thou  done  for  the  name  of 
the  Lord  Jesus,  among  the  sons  of  men  ?  I  say,  what  house, 
what  friend,  what  wife,  what  children,  and  the  like,  hast 
thou  lost,  or  left,  for  the  word  of  God,  and  the  testimony  of 
his  truth  in  the  world  ? 

Wast  thou  one  of  them  that  did  sigh  and  afflict  thyself 
34 


398  THE  RESURRECTION  OP  THE  DEAD. 

for  the  abomination  of  the  times,  and  that  Christ  hath 
marked  and  recorded  for  such  a  one  ? 

In  a  word,  Art  thou  one  of  them  that  would  not  "be 
won,  neither  by  fear,  frowns,  nor  flatteries,  to  forsake  the 
ways  of  God,  or  wrong  their  conscience  ?  Or  art  thou  one  of 
them  that  slighted  those  opportunities,  that  Satan  and  this 
world  did  often  give  them  to  return  to  sin  in  secret?  These 
be  the  men  whose  praise  is  in  the  gospel,  and  whose  com- 
mendable and  worthy  acts  are  recorded  before  the  Judge  of 
all  the  world.  Alas,  alas !  these  things  are  strange  things 
to  a  carnal  and  wicked  man.  Nothing  of  this  hath  been 
done  by  him  in  this  life;  and  therefore  how  can  any  such 
be  recorded  for  him  in  the  book  of  life.  Wherefore  he  must 
needs  be  shut  out  of  this  part  also;  as  David  saith,  ^'Let 
them  be  blotted  out  of  the  book  of  the  living,  and  not  be 
written,  with  the  righteous." 

Thus,  therefore,  when  Christ  hath  opened  before  them  this 
book  of  life,  and  convinced  the  ungodly  at  this  day  out  of 
it,  he  will  then  shut  it  up  again,  saying,  'I  find  nothing 
herein  that  will  do  you  good;  you  are  none  of  my  elect; 
you  are  the  sons  of  perdition/ 


CHAPTER  X. 

MORE   WITNESSES   FOR   CONVICTION. 

Thus,  ^s  I  have  said,  the  wicked  will  find  nothing  for 
their  comfort,  in  the  first  part  of  the  Book  of  Life,  where  all 
the  names  of  the  elect  are;  neither  will  they  find  any  thing 
in  the  second  part  thereof,  where  are  recorded  the  true  na- 
ture and  operation  of  efi:ectual  conversion,  of  faith,  of  love, 
or  the  like;  and,  I  say,  neither  can  any  thing  be  found  in 
the  third  part,  wherein  are  recorded  the  worthy  acts  and 
memorable  deeds  of  the  saints  of  the  Lord  Jesus.  For  as 
these  will  be  found  clear  and  full  in  the  book  of  life,  so 
they  will  be  found  efiiectually  wrought  in  the  hearts  of  the 
elect;  all  whose  conversion  and  perseverance  shall  now  be 
opened  before  thine  eyes,  as  a  witness,  I  say,  of  the  truth  of 
what  thou  here  seest  opened  before  thee,  and  also  of  thy  un- 
regenerate  state. 

Now,  in  the  first  place,  thou  wilt  see  what  a  turn,  what  a 
change,  and  what  a  clinging  to  God,  to  Christ,  and  his  word 
and  ways,  there  was  found  in  the  souls  of  the  saved  ones. 
Here  shall  be  seen  also  how  resolvedly,  unfeignedly,  and 
heartily,  the  true  child  of  God  did  oppose,  resist,  and  war 
against  his  most  dear  and  darling  lusts  and  corruptions. 
Now,  the  saints  are  hidden  ones;  but  then  they  shall  be 
manifest.  This  is  the  manner  in  which  the  Lord  will  show 
who  are  his,  and  who  they  are  that  fear  the  Lord,  and  who 
that  fear  him  not.  Now  you  shall  see  how  Abraham  left 
his  country;  how  close  good  Lot  did  stick  to  God  in  pro- 
fane and  wicked  Sodom;  how  the  apostles  left  all  to  follow 
Jesus  Christ,  and  how  patiently  they  took  all  crosses,  afflic- 
tions, persecutions,  and  necessities;  for  the  kingdom  of  hea- 

(399) 


400        THE  RESURRECTION  OF  THE  DEAD. 

ven's  sake;  how  they  endured  burning,  starving,  stoning, 
hanging,  and  a  thousand  calamities;  how  they  manifested 
their  love  to  their  Lord,  his  cause,  and  people  in  the  worst 
of  times,  and  in  the  days  when  they  were  most  rejected, 
slighted,  abused,  and  abased.  "Then  shall  the  King  say  to 
them  on  his.  right  hand,''  (and  that  when  all  the  devils  and 
damned  sinners  stand  by,)  "Come  ye,  blessed  of  my  Fa- 
ther, inherit  the  kingdom  prepared  for  you  from  the  founda- 
tion of  the  world.  You  are  indeed  the  truly  converted 
souls,  as  appears  by  the  grace  that  was  in  your  hearts  ; 
for  I  was  an  hungered,  and  you  gave  me  meat:  I  was 
thirsty,  and  you  gave  me  drink :  I  was  a  stranger,  and  ye 
took  me  in :  naked,  and  ye  clothed  me :  I  was  sick,  and  ye 
visited  me :  I  was  in  prison,  and  ye  came  unto  me."  *  You 
owned  me,  stood  by  me,  and  denied  yourselves,  to  nourish 
me  and  my  poor  members,  in  our  low,  and  Aveak,  and  most 
despised  condition.-'  This,  I  say,  the  world  shall  see,  hear, 
and  be  witnesses  of,  against  themselves  and  their  souls  for 
ever.  For  how  can  it  be  but  these  poor  damned  sinners 
should  be  forced  to  confess,  that  they  were  both  Christless 
and  graceless,  when  they  shall  find,  both  in  the  book  of  life, 
and  in  the  hearts  of  the  holy  and  beloved  souls,  that  to 
which  themselves  are  the  greatest  strangers. 

Saints,  by  the  fruits  of  regeneration,  even  in  this  world, 
do  testify  to  the  world,  not  only  the  truth  of  conversion  in 
themselves,  but  also  that  they  that  are  not  converted,  are 
yet  Christless,  and  so  heavenless  and  salvationless.  But, 
alas!  while  we  are  here,  they  will  evade  this  testimony, 
both  of  our  happiness,  and  of  their  misery,  by  calling  our 
faith  fancy,  our  communion  with  God  delusion,  and  the  sin- 
cere profession  of  his  word  before  the  world,  hypocrisy,  pride, 
and  arrogancy.  Yet,  when  they  see  us  on  the  right  hand  of 
Christ,  commingled  among  the  angels  of  light,  and  them- 
selves on  his  left  hand,  and  commingled  with  the  angels  of 
darkness ;  and,  when  they  shall  see  our  hearts  and  ways  opened 


HOW  GIFTS  AND  GRACE  DIFFER.  401 

before  their  eyes,  and  owned  by  the  Judge  for  honest  hearts 
and  good  ways,  and  yet  the  same  ways  that  they  hated, 
slighted,  disowned,  and  contemned;  what  will  they,  or  what 
can  they  say,  but  this,  We  fools  counted  their  lives  mad- 
ness, and  their  end  to  be  without  honor;  but  how  are  they 
numbered  with  the  saints,  and  owned  by  Grod  and  Christ ! 

And  truly,  was  it  not  that  the  world  might,  by  seeing  the 
turn  that  is  wrought  on  the  godly,  at  their  conversion,  be 
convinced  of  the  evil  of  their  ways,  or  be  left  without  ex- 
cuse the  more  in  the  day  of  God  (with  some  other  reasons), 
they  should  not,  I  am  persuaded,  stay  so  long  from  heaven 
as  they  do,  nor  undergo  so  much  abuse  and  hardship  as 
frequently  befalls  them,  Grod  by  the  lengthening  out  of 
the  life  of  his  people  that  are  scattered  here  and  there 
among  men  in  this  world,  is  making  work  for  the  day  of 
judgment,  and  the  overthrow  of  the  implacable,  for  ever 
and  ever;  and,  as  I  have  said,  will  by  the  conversion,  life, 
patience,  self-denial,  and  heavenly-mindedness  of  his  dear 
children,  give  them  a  heavy  and  most  dreadful  blow.  For, 
when  God  hath  thus  laid  open  the  work  of  grace,  both  by 
the  book  of  life,  and  the  Christian's  heart;  then,  of  itself, 
will  fall  to  the  ground  their  pleading  what  gifts  and  abilities 
they  had  in  this  world.  They  will  now  see  that  gifts  and 
grace  are  two  things;  and  also,  that  whosoever  are  grace- 
less let  their  gifts  be  ever  so  excellent,  must  perish  and  be 
lost  for  ever.  Wherefore,  for  all  their  gifts,  they  shall  be 
found  the  workers  of  iniquity,  and  shall  be  so  judged  and 
condemned.  This  is  a  notable  place  in  the  prophecy  of 
Ezekiel,  '^Thus  saith  the  Lord,  If  the  prince  (the  Prince 
of  life)  give  a  gift  to  any  of  his  sons,"  that  is,  to  any  that 
are  truly  gracious,  "the  inheritance''  (or  the  profit  that  he 
gets  thereby)  "shall  be  his  son's;"  that  is,  for  the  exer- 
cise of  his  gift,  he  shall  receive  a  reward;  "but  if  he  give 
a  gift  of  his  inheritance  to  one  of  his  servants"  (that  is  not 
a  son),  "  then  it  shall  be  his  (but)  to  the  year  of  liberty ; 
34* 


402        THE  RESURRECTION  OF  THE  DEAD. 

after  wliicli  it  sliall  return  to  the  prince/'  &c.  This  day  of 
liberty  is  now,  when  the  Judge  is  set  upon  the  throne  to 
judgment,  even  "the  glorious  liberty  of  the  children  of 
Grod/'  Wherefore  then  will  Christ  say  to  them  that  stand 
by,  "  Take  from  him  the  pound,  and  give  to  him  that  hath 
ten  pounds/'  This  servant  must  not  abide  in  the  house  for 
ever,  though  with  the  son  it  shall  be  so.'  A  man  may  be 
used  as  a  servant  in  the  Church  of  Grod,  and  may  receive 
many  gifts,  and  much  knowledge  of  the  things  of  heaven, 
and  yet  at  last  himself  be  no  more  than  a  very  bubble  and 
nothing.  But  now,  I  say,  at  this  day  they  shall  clearly  see 
the  difference  between  gifts  and  grace,  even  as  clearly  as  now 
they  that  have  eyes  can  see  the  difference  between  gifts,  and 
ignorance  and  very  foolishness.  This  our  day  doth,  indeed, 
abound  with  gifts;  many  sparkling  wits  are  seen  in  every 
corner;  men  have  the  word  and  truth  of  Christ  at  their 
finger  ends;  but,  alas!  with  many,  yea,  a  great  many,  there 
is  nought  but  wit3  and  gifts.  They  are  but  words;  all 
their  religion  lieth  in  their  tongues  and  heads;  the  power 
of  what  they  see  and  know  is  seen  in  others,  not  in  them- 
selves. These  are  like  the  lord  on  whom  the  king  of  Israel 
leaned :  they  shall  see  the  plenty,  the  blessed  plenty,  that 
Grod  doth  provide,  and  will  bestow  upon  his  church,  but  they 
shall  not  taste  thereof. 

Before  I  conclude  this  matter,  observe,  that  among  all  the 
objections  and  cavils  that  are  made,  and  will  be  made,  by 
the  ungodly,  in  the  day  of  the  Lord  Jesus,  they  have  not 
one  word  about  election  and  reprobation.  They  murmur 
not  at  all  that  they  were  not  predestinated  to  eternal  life : 
and  the  reason  is,  because  then  they  shall  see,  though  now 
they  are  blind,  that  God  could  in  his  prerogative-royal, 
without  prejudice  to  them  that  are  damned,  choose  and 
refuse  at  pleasure.  And  besides,  they  at  that  day  shall  be 
convinced,  that  there  was  so  much  reality,  and  downright 
willingness  in  God,  in  every  tender  of  grace  and  mercy  to 


SINNERS  ARE  SELF-DESTROYERS.  403 

the  worst  of  men;  and  also  so  much  goodness,  justness,  and 
reasonableness,  in  every  command  of  the  gospel  of  Christ, 
which  they  were  so  often  entreated  and  beseeched  to  em- 
brace, that  they  will  be  drowned  in  the  conviction  of  this, 
that  they  did  refuse,  love,  grace,  and  reason, — refuse  love,  I 
say,  for  hatred ;  grace,  for  sin ;  and  things  reasonable,  for  things 
unreasonable  and  vain.  Now  they  shall  see  that  they  left  glory 
for  shame;  God,  for  the  devil;  heaven,  for  hell;  light,  for 
darkness.  Now  they  shall  see,  that  though  they  made 
themselves  beasts,  yet  God  made  them  reasonable  creatures; 
and  that  he  did  with  reason  expect  that  they  should  have 
adhered  to,  and  have  delighted  in,  things  that  are  good  and 
according  to  God.  Yea,  now  they  shall  see,  that  though 
God  did  not  determine  to  bring  them  to  heaven  against 
their  hearts  and  wills,  and  the  love  that  they  had  to  their 
sins,  yet  that  God  was  far  from  infusing  any  thing  into 
their  souls,  that  should  in  the  least  hinder,  weaken,  or  ob- 
struct them,  in  seeking  the  welfare  of  their  souls.  Now 
men  will  tattle  and  prattle  at  a  mad  rate,  about  election  and 
reprobation,  and  conclude,  that  because  all  are  not  elected, 
therefore  God  is  to  blame  that  any  are  damned.  But  then 
they  will  see,  that  they  are  not  damned  because  they  were 
not  elected,  but  because  they  sinned;  and  also  that  they 
sinned,  not  because  God  put  any  weakness  into  their  souls, 
but  because  they  gave  way,  and  that  wilfully,  knowingly, 
and  desperately,  to  Satan  and  his  suggestions,  and  so  turned 
away  from  the  holy  commandment  delivered  unto  them. 
Yea,  then  you  will  see,  that  though  God  at  sometimes  did 
fasten  his  cords  about  your  heads,  and  heels,  and  hands, 
both  by  godly  education,  and  smarting  convictions;  yet  you 
rushed  away  with  violence  from  all,  saying,  ^'Let  us  break 
these  bands  asunder,  and  cast  these  cords  from  us.^'  God 
will  be  justified  in  his  sayings,  and  be  clear  when  he  judgeth, 
though  now  thy  proud  ignorance  thinks  to  have,  and  to  mul- 
tiply, cavils  against  him. 


404        THE  RESURRECTIOX  OF  THE  DEAD. 

But,  secondly,  as  the  whole  body  of  the  elect,  by  the  na- 
ture of  conversion  in  their  hearts,  shall  witness  a  non-con- 
version in  the  hearts  of  the  wicked;  and  as  the  ungodly 
shall  fall  under  the  conviction  of  this  cloud  of  witnesses ;  so 
to  increase  their  conviction,  there  will  also  be  opened  before 
them  all  the  labors  of  the  godly,  both  ministers  and  others, 
and  the  pains  that  they  have  taken,  to  save,  if  it  had 
been  possible,  these  very  wretches.  And  now  will  it  come 
burning  hot  upon  their  souls,  how  often  they  were  fore- 
warned of  this  day.  Now  they  shall  see,  that  there  was 
never  any  quarter-sessions,  nor  general  jail-delivery,  more 
publicly  foretold  than  this  day.  You  know  that  the  judges, 
before  they  begin  their  assizes,  do  give  to  the  country  in 
charge,  that  they  take  heed  to  the  laws  and  statutes  of  the 
king.  Why,  rebel,  thou  shalt  be  at  this  day  convicted,  that 
every  sermon  thou  hast  heard,  and  that  every  serious  debate 
thou  hast  been  at  about  the  laws  of  God,  and  things  of  eter- 
nity, they  were  to  thee  as  the  judge's  charge  before  the 
assizes  and  judgment  began.  Every  exhortation  of  every 
minister  of  God,  is  as  that  which  Paul  gave  to  Timothy, 
and  commanded  him  to  give  in  charge  to  others.  "I  charge 
thee  before  God,  and  the  Lord  Jesus  Christ,  and  the  elect 
angels,''  saith  he,  "that  thou  observe  these  things."  And 
again,  "  I  give  thee  charge  in  the  sight  of  God,  who  quick- 
eneth  all  things,  and  before  Christ  Jesus,  who  before  Pon- 
tius Pilate  witnessed  a  good  confession,  that  thou  keep  this 
commandment  without  spot,  unrebukable,  until  the  appear- 
ing of  Jesus  Christ."  "These  things  give  in  charge," 
saith  he,  "  that  they  may  be  blameless.'^  This,  I  say,  hast 
thou  heard  and  seen;  and  yet  thou  hast  not  held  fast,  but 
hast  cast  away  the  things  that  thou  hast  heard,  and  hast 
been  warned  of.  Alas!  God  will  multiply  his  witnesses 
against  thee. 

For,  thirdly,  The  words  of  thine  own  mouth  shall  be  in 
testimony. 


THE  UNJUST  ARE  SELF-CONDEMNED.  405 

1.  Thine  own  vows  and  promises  shall  witness  against 
thee,  that  thou  hast,  contrary  to  thy  light  and  knowledge, 
destroyed  thy  soul.  As  Joshua  said  to  the  children  of  Is- 
rael, when  they  said,  the  Lord  should  be  their  Grod :  "  Well," 
saith  he,  "  Ye  are  witnesses  against  yourselves,  that  ye  have 
chosen  you  the  Lord  to  serve  him :"  that  is,  if  now  you  turn 
back  again,  even  this  covenant  and  resolution  of  yours  will 
in  the  great  day  be  a  witness  against  you :  "  And  they  said, 
We  are  witnesses.'' 

2.  Every  time  you  have  with  your  mouth  said  well  of 
godliness,  and  yet  gone  on  in  wickedness;  or  every  time 
you  have  condemned  sin  in  others,  and  yet  have  not  re- 
frained it  yourselves;  I  say,  every  such  word  and  conclusion 
that  hath  passed  out  of  thy  mouth,  sinner,  shall  be  as  a 
witness  against  thee  in  the  day  of  Grod,  and  the  Lord  Jesus 
Christ.  As  Christ  saith,  '^By  thy  words  thou  shalt  be  justi- 
fied, and  by  thy  words  thou  shalt  be  condemned.'' 

I  observe,  that  talk  with  whom  you  will,  they  will  with 
their  mouth,  say.  Serving  Grod,  and  loving  Christ,  and  walk- 
ing in  ways  of  holiness,  are  best;  and  best  will  come  of  them. 
I  observe  again,  that  men  who  are  grossly  wicked  themselves, 
will  yet,  v/ith  heavy  censures  and  judgments,  condemn 
drunkenness,  lying,  covetousness,  pride,  and  whoring,  with 
all  manner  of  abominations,  in  others;  and  yet,  in  the  mean 
time,  continue  to  be  neglecters  of  Grod.,  and  embracers  of 
sin  and  the  allurements  of  the  flesh  themselves.  Why,  such 
souls,  every  time  they  speak  well  of  godliness,  and  continue 
in  their  sins,  do  then  pass  judgment  upon  themselves,  and 
provide  a  witness,  even  their  own  mouth,  against  their  own 
soul,  at  the  judgment-seat.  ^^  Out  of  thy  own  mouth,"  saith 
Christ,  ^^will  I  judge  thee,  thou  wicked  servant:"  thou 
knewest  what  I  was,  and  that  I  loved  to  see  all  my  servants 
zealous  and  active  for  me,  that  at  my  coming  I  might  have 
received  again  what  I  gave  thee,  with  increase.  Thou 
oughtest,  therefore,  to  have   been  busying  thyself  in  my 


406        THE  RESURRECTION  Or  THE  DEAD. 

work,  for  my  glory,  and  thine  own  good ;  but  seeing  thou 
hast,  against  thine  own  light  and  mouth,  gone  contrary — 
Angels,  take  the  unprofitable  servant,  and  east  ye  him  into 
utter  darkness :  there  shall  be  weeping  and  gnashing  of 
teeth.  He  sinned  against  light;  he  shall  go  to  hell  against 
his  will.' 

The  very  same,  I  say,  will  befall  all  those  that  have  used 
their  mouth  to  condemn  the  sins  of  others,  while  they  them- 
selves live  in  their  sins.  Saith  Grod,  '  0  thou  wicked  wretch, 
thou  didst  know  that  sin  was  bad,  thou  didst  condemn  it  in 
others,  thou  didst  also  condemn  and  pass  judgment  upon 
them  for  their  sin ;  thou  art  therefore,  inexcusable,  O  man, 
whosoever  thou  art,  that  hast  thus  judged;  for  thou  that 
judgest  doest  the  same  thing:  wherefore,  wherein  thou  hast 
judged  another,  thou  hast  condemned  thyself.  I  must, 
therefore,  saith  Christ,  look  upon  thee  to  be  no  other  but  a 
sinner  against  thine  own  mouth,  and  cannot  but  judge  thee  as 
a  despiser  of  my  goodness,  and  the  riches  of  my  forbearance ; 
by  which  means  thou  hast  treasured  up  wrath  against  this 
day  of  wrath,  and  revelation  of  the  righteous  judgment  of 
God.  "  He  that  knoweth  to  do  good,  and  doth  it  not,  to 
him  it  is  sin."  Thus  will  God,  I  say,  judge  and  condemn 
poor  sinners,  even  from  and  by  themselves,  to  the  fire — that 
lake  of  brimstone  and  fire. 

Lastly,  God  hath  said  in  his  word,  that,  rather  than  there 
shall  want  witness  at  the  day  of  judgment  against  the 
workers  of  iniquity,  the  very  dust  of  their  city,  that  shall 
cleave  to  his  messengers  that  publish  the  gospel,  shall  itself 
be  a  witness  against  them.  And  so  Christ  bid  his  servants 
say :  "  Into  whatsoever  city  ye  enter,  and  they  receive  you 
not,  go  your  ways  out  into  the  streets  of  the  same,  and  say, 
Even  the  very  dust  of  your  city,  which  cleaveth  to  us,  we 
do  wipe  ofi"  against  you,"  &c.  "  But  I  say  unto  you,"  saith 
he  to  his  ministers,  "  It  shall  be  more  tolerable  for  Sodom 
at  the  judgment,  than  for  that  city." 


THE  DUST  A  WITNESS.  407 

It  may  be,  that  wlien  thou  hearest  that  the  dust  of  the 
street  (that  cleaveth  to  a  minister  of  the  gospel,  while  thou 
rejectest  his  word  of  salvation)  shall  be  a  witness  against 
thee  at  the  day  of  judgment,  thou  wilt  be  apt  to  laugh  and 
say,  ^  The  dust  a  witness !  witnesses  will  be  scarce,  where 
dust  is  forced  to  come  in  to  plead  against  a  man/  Well, 
sinner,  mock  not.  Grod  doth  use  to  confound  the  great  and 
mighty,  by  things  that  are  not,  and  that  are  despised.  And 
how  sayest  thou?  If  God  had  said,  by  a  prophet,  to 
Pharaoh,  but  two  years  before  the  plagues,  that  he  would 
shortly  come  against  him  with  one  army  of  flies,  a  second 
army  of  frogs,  and  with  a  third  army  of  locusts,  &c.,  and 
would  destroy  his  land,  dost  thou  think  it  had  been  wisdom 
in  Pharaoh  now  to  have  laughed  such  tidings  to  scorn?  ^^Is 
any  thing  too  hard  for  the  Lord  ?"  ^'  Hath  he  said  it,  and 
shall  he  not  bring  it  to  pass  V  You  shall  see,  in  the  day 
of  judgment,  of  what  force  all  these  things  will  be  as  wit- 
nesses against  the  ungodly. 

Many  more  witnesses  might  I  here  reckon  up;  but  these 
at  this  time  shall  suffice  to  be  nominated.  "  For  out  of  the 
mouth  of  two  or  three  witnesses  every  word  shall  be  estab- 
lished;''  and  ^^at  the  mouth  of  two  or  three  witnesses  shall 
he  that  is  worthy  of  death  be  put  to  death.'' 


CHAPTER   XI. 

THE   FINAL    SENTENCE   OP   THE   JUDGE. 

Thus,  then,  the  books  being  opened,  the  laws  read,  the 
witnesses  heard,  and  the  ungodly  convicted,  forthwith  the 
Lord  and  Judge  proceeds  to  execution;  and  to  that  end  doth 
pass  the  sentence  of  eternal  death  upon  them,  saying,  ^'De- 
part from  me,  ye  cursed,  into  everlasting  fire,  prepared  for 
the  devil  and  his  angels."  You  are  now,  by  the  book  of 
the  creation,  by  the  book  of  God's  remembrance,  by  the 
book  of  the  law,  and  by  the  book  of  life,  adjudged  guilty  of 
high  treason  against  Grod,  and  me,  and  murderers  of  your 
own  souls ;  as  these  faithful  and  true  witnesses  here  have 
testified,  every  one  of  them  appearing  in  their  most  upright 
testimony  against  you.  Also  you  never  had  a  saving  work 
of  conversion  and  faith  passed  upon  you;  you  died  in  your 
sins.  Neither  can  I  find  any  thing  in  the  last  part  of  this 
book  that  will  serve  your  turn ;  no  worthy  act  is  here  re- 
corded of  you:  ^^  When  I  was  an  hungered,  you  gave  me  no 
meat;  when  I  was  athirsty,  you  gave  me  no  drink;  when  1 
was  a  stranger,  you  took  me  not  in ;  I  was  naked,  but  ye 
clothed  me  not :  I  was  sick,  and  in  prison,  but  ye  visited  me 
not.''  I  have  made  a  thorough  search  among  the  records 
of  the  living,  and  find  nothing  of  you,  or  of  your  deeds 
therein.     ^'  Depart  from  me,  ye  cursed.'^ 

Thus  will  these  poor  ungodly  creatures  be  stripped  of  all 
hope  and  comfort,  and,  therefore,  must  needs  fall  into  great 
sadness  and  wailing  before  the  judge;  yea,  crying  out,  as 
being  loath  to  let  go  all  for  lost.  And  even  as  the  man  that 
is  fallen  into  the  river  will  catch  hold  of  any  thing,  when  he 
is  struggling  for  life^  though  it  tend  to  hold  him  faster  under 
(408) 


THE  FINAL  SENTENCE  ON  THE  UNJUST.  409 

the  water,  to  drown  him ;  so,  I  say,  with  these  poor  crea- 
tures, as  they  lie  struggling  and  twining  under  the  ireful 
countenance  of  the  Judge,  they  will  bring  out  yet  one  more 
faint  and  weak  groan,  and  there  goes  life  and  all.  Their 
last  sigh  is  this,  "  Lord,  when  saw  we  thee  an  hungered, 
and  gave  thee  no  meat  ?  or  when  saw  we  thee  thirsty,  and 
gave  thee  no  drink  ?  when  saw  we  thee  a  stranger,  and  took 
thee  not  in  ?  or  naked  and  clothed  thee  not  ?  or  when  wast 
thou  sick,  or  in  prison,  and  we  did  not  minister  unto 
thee  V 

Thus  you  see  how  loath  the  sinner  is  now  to  take  a  nay 
of  life  everlasting.  He  that  once  would  not  be  persuaded 
to  close  with  the  Lord  Jesus,  though  one  should  have  per- 
suaded him  with  tears  of  blood,  behold  how  fast  he  now 
hangs  about  the  Lord !  What  arguments  he  frames,  with 
mournful  groans !  How,  with  shifts  and  words,  he  seeks  to 
gain  the  time,  and  to  defer  the  execution :  '^  Lord,  open 
unto  us !  Lord,  Lord,  open  unto  us !  Lord,  thou  hast 
taught  in  our  streets,  and  we  have  both  taught  in  thy  name, 
and  in  thy  name  have  we  cast  out  devils.  We  have  eat  and 
drunk  in  thy  presence.  And  when  did  we  see  thee  an 
hungry,  or  thirsty,  or  a  stranger,  or  naked,  or  sick,  or  in 
prison,  and  did  not  minister  to  thee  V  0  poor  hearts ! 
How  loath,  how  unwilling,  do  they  turn  away  from  Christ ! 
How  loath  are  they  to  partake  of  the  fruit  of  their  ungodly 
doings !  Christ  must  say.  Depart  once,  and  depart  twice, 
before  they  will  depart.  When  he  hath  shut  the  door  upon 
them,  yet  they  knock,  and  cry,  "  Lord,  open  unto  us !" 
When  he  hath  given  them  their  answer,  "  that  he  knows 
them  not,"  yet  they  plead  and  mourn.  Wherefore  he  is  fain 
to  answer  again,  "  I  tell  you,  I  know  you  not  whence  you 
are :  Depart !" 

"Depart:"  0  this  word,  depart!  How  dreadful  is  it  I 
With  what  weight  will  it  fall  on  the  head  of  every  con- 
demned sinner  !    For  you  must  note,  that  while  the  ungodly 

35 


410        THE  RESURRECTION  OF  THE  DEAD. 

stand  thus  before  the  Judge,  they  cannot  choose  but  have  a 
most  famous  view,  both  of  the  kingdom  of  heaven,  and  of 
the  damned  wights  in  hell.  Now  they  see  the  God  of 
glory,  the  King  of  glory,  the  saints  of  glory,  and  the  an- 
gels of  glory,  and  the  kingdom  in  which  they  have  their 
eternal  abode.  Now  they  also  begin  to  see  the  worth  of 
Christ,  and  what  it  is  to  be  smiled  upon  by  himj  from  all 
which  they  must  depart.  And,  as  I  say,  they  shall  have 
the  view  of  this,  so  they  will  most  famously  behold  the  pit, 
the  bottomless  pit ;  the  tire,  the  brimstone,  and  the  flaming 
beds,  that  justice  hath  prepared  for  them  of  old.  Their 
associates  also  will  be  very  conspicuous  and  clear  before 
their  watery  eyes.  They  will  see  now,  what  and  which  are 
devils,  and  who  are  damned  souls.  Now  their  great-grand- 
father Cain,  and  all  his  brood,  with  Judas  and  all  his  com- 
panions, must  be  their  fellow-sighcrs  in  the  flames  and 
pangs  for  ever.     0  heavy  day  !     0  heavy  word  ! 

This  word,  ^'depart,"  therefore,  looketh  two  ways,  and 
commands  the  damned  to  do  so  too  :  ^  Depart  from  heaven, 
depart  to  hell;  depart  from  life,  depart  to  death.'  "  Depart 
from  7726."  Now  the  ladder  doth  turn  from  under  them 
indeed.  The  Saviour  turns  them  off";  the  Saviour  throws 
them  down.  The  Father  hath  given  him  authority  to  exe- 
cute judgment  also,  because  he  is  the  Son  of  man.  ^^  Depart 
from  me."  I  would  come  to  have  done  you  good;  but  then 
you  would  not :  now  then,  though  you  would  have  it  ever 
so  willingly,  yet  you  shall  not. 

"  Depart  from  me,  yc  curscdJ'  Ye  forsaken  and  left  of 
God,  ye  vessels  of  wrath,  ye  despisers  of  God  and  goodness, 
you  now  lie  open  to  the  stroke  of  justice  for  your  sins.  You 
must  now  have  vengeance  feed  upon  you ;  for  you  did,  when 
you  were  in  the  world,  feed  on  sin,  and  treasure  up  wrath 
against  this  day  of  wrath,  and  revelation  of  the  righteous 
judgment  of  God. 

"Depart,  ye  cursed,  into  everlasting  fireJ'     Fire  is  that 


THE  ETERNAL  JUDGMENT.  411 

which  of  all  things  is  the  most  insufferable  and  insupporta- 
ble. Wherefore  by  fire  is  showed  the  grievous  state  of  the 
ungodly,  after  judgment.  Who  can  eat  fire  ?  drink  fire  ? 
and  lie  down  in  the  midst  of  flames  of  fire  ?  Yet  this  must 
the  wicked  do.  Again,  not  only  fire,  but  everlasting  fire. 
Behold  how  great  a  fire  a  little  matter  kindleth.  A  little 
sin,  a  little  pleasure,  a  little  unjust  dealing  and  doing;  what 
preparation  is  made  for  the  punishment  thereof!  And  hence 
it  is,  that  the  fire  into  which  the  damned  fall,  is  called  the 
lake  or  sea  of  fire.  ^^And  whosoever,''  saith  John,  "was 
not  found  written  in  the  book  of  life,  was  cast  into  the  lake 
of  fire.''  Little  did  the  sinner  seriously  think,  that  when 
he  was  sinning  against  God,  he  was  making  such  provision 
for  his  poor  soul.  But  now  it  is  too  late  to  repent.  His 
worm  must  never  die,  and  his  fire  shall  never  be  quenched. 
Though  the  time  in  which  men  commit  sin  is  short,  yet  the 
time  of  God's  punishing  them  for  their  sin  is  long. 

'^Depart  from  me,  ye  cursed,  into  everlasting  fire,  pre- 
pared for  the  devil  and  his  angelsJ'  In  that  he  saith, 
'^prepared  for  the  devil  and  his  angels,"  he  insinuates  a 
further  conviction  upon  the  consciences  of  the  damned.  As 
if  he  had  said,  ^As  for  this  fire  and  lake  that  you  must  go 
to,  though  you  thought  but  little  of  it,  because  you  were 
careless,  yet  I  did  betimes  put  you  in  mind  of  what  would 
be  the  fruits  of  sin,  even  by  preparing  this  judgment  for 
the  devil  and  his  angels.  The  devil  in  his  creation  is  far 
more  noble  than  you;  yet  when  he  sinned,  I  spared  him 
not.  He  sinned  also  before  man;  and  I,  upon  his  sinning, 
did  cast  him  down  from  heaven  to  hell,  and  did  hang  the 
chains  of  everlasting  darkness  upon  him ;  which  might,  yea, 
ought,  to  have  been  a  fair  item  to  you  to  take  heed,  but 
you  would  not.  AVherefore,  seeing  you  have  sinned  as  he 
hath  done,  and  that,  too,  after  he  had  both  sinned,  and  was 
bound  over  to  eternal  punishment,  the  same  justice  that  lay- 
eth  hold  on  these  more  noble  creatures,  must  surely  seize 


412        THE  RESURRECTION  OF  THE  DEAD. 

on  you.'  The  world  should  be  convinced  of  judgment  then, 
because  the  prince  of  the  world  is  judged.  And  that,  be- 
fore they  came  to  this  condition  of  hearing  the  eternal  sen- 
tence rattle  in  their  ears;  but  seeing  they  did  not  regard  it 
then,  they  must,  and  shall,  feel  the  smart  of  it  now.  ^'De- 
part from  me,  ye  cursed,  into  everlasting  fire,  prepared  for 
the  devil  and  his  angels." 

God  would  have  men  learn  both  what  mercy  is  and  jus- 
tice is  to  them,  by  his  showing  it  to  others ;  but  if  they  be 
sottish  and  careless  in  the  day  of  forbearance,  they  must 
learn  by  smarting  in  the  day  of  rebuke  and  vengeance. 
Thus  it  was  with  the  old  world.  God  gave  them  one  hun- 
dred and  twenty  years  warning  by  the  preparation  of  Noah, 
for  the  flood  that  should  come.  But  forasmuch  as  they  then 
were  careless,  and  would  not  consider  the  works  of  the  Lord, 
nor  his  threatening  them,  by  this  preparation,  therefore  he 
brought  in  the  flood  upon  the  world  of  the  ungodly,  as  he 
doth  here  the  last  judgment  upon  the  workers  of  iniquity, 
and  sweeps  them  all  away  in  their  wilful  ignorance. 

Wherefore  I  say,  the  Lord  Chief  Judge,  by  these  words, 
*' prepared  for  the  devil  and  his  angels,"  doth  as  good  as 
say,  ^This  fii*e  into  which  I  now  send  you,  did  of  itself, 
even  in  the  preparation  of  it,  had  you  considered  it,  fore- 
warn you  of  this  that  is  now  come  upon  you.  Hell-fire  is 
no  new  or  unheard  of  thing.  You  cannot  now  plead,  that 
you  heard  not  of  it  in  the  world,  neither  could  you  with  any 
reason  judge,  that  seeing  I  prepared  it  for  angels — for  no- 
ble, powerful,  and  mighty  angels — that  you,  poor  dust  and 
ashes,  should  escape  the  vengeance.  "Depart  from  me,  ye 
cursed,  into  everlasting  fire,  prepared  for  the  devil  and  his 
angels." 

The  sentence  being  thus  passed,  it  remains  now,  the  work 
being  done,  that  every  one  go  to  his  eternal  station.  Where- 
fore, forthwith  this  mighty  company  do  now,  with  heavy  heart, 
retire  again  from  before  the  judgment-seat:  and  that  full 


THE  ETERNAL  JUDGMENT.  413 

hastily,  Grod  knoweth;  for  their  proper  centre  is  in  the  hell 
of  hell;  into  which  they  descend  like  a  stone  into  a  well,  or 
like  Pharaoh  into  the  bottom  of  the  Red  Sea.  For  all  hope 
being  now  taken  from  them,  they  must  needs  fall  with  vio- 
lence into  the  jaws  of  eternal  desperation,  which  will  deal 
far  worse  with  the  souls  of  men,  and  make  a  greater  slaughter 
in  their  tortured  consciences,  than  the  lions  in  the  den 
with  Daniel  could  possibly  do  with  the  men  that  were  cast 
in  among  them. 

This  is  that  which  Paul  calleth  "  eternal  judgment,"  be- 
cause it  is  that  which  is  last  and  final.  Many  are  the  judg- 
ments that  God  doth  execute  among  the  sons  of  men,  some 
after  this  manner  and  some  after  that;  divers  of  which  con- 
tinue but  for  a  while,  and  none  of  them  are  eternal.  No, 
the  very  devils  and  damned  spirits  in  hell,  though  theirs  is 
the  longest  and  most  terrible  of  all  the  judgments  of  God 
yet  on  foot,  yet  I  say,  they  must  pass  under  another  judg- 
ment, even  this  last,  great,  and  final  judgment.  "The 
angels  which  kept  not  their  first  estate,  but  left  their  own 
habitation,  he  hath  reserved  in  everlasting  chains,  under 
darkness,  unto  the  judgment  of  the  great  day.'^  And  so 
also  it  is  with  the  damned  soul.  For  both  Sodom  and  Go- 
morrah, with  all  the  other,  though  already  in  hell  in  their 
souls,  yet  they  must  (as  I  have  before  showed)  all  arise  to 
this  judgment,  which  will  be  their  final  judgment.  Others 
of  the  judgments  of  God,  as  they  have  an  end,  so  the  end 
of  many  of  them  proves  the  profit  of  those  on  whom  they  are 
inflicted;  being,  I  say,  God's  instruments  of  conversion  to 
sinners;  and  so  may  fitly  be  compared  to  those  petty  judg- 
ments among  men,  as  putting  in  the  stocks,  whipping,  or 
burning  in  the  hand:  which  punishments  and  judgments, 
do  often  prove  profitable  to  those  that  are  punished  with 
them.  But  eternal  judgment  is  like  those  more  severe 
judgments  among  men,  as  beheading,  shooting  to  death, 
hanging,  drawing  and  quartering;  which  swoop  all,  even 

35* 


414         THE  RESURRECTION  OF  THE  DEAD. 

healthy  time,  and  the  like,  and  cut  oflf  all  opportunity  of 
good,  leaving  no  place  for  mercy  or  amendment.  "  These 
shall  go  away  into  everlasting  punishment."  This  word, 
^^depart,''  &c.,  is  the  last  word  the  damned  for  ever  are 
like  to  hear.  I  say,  it  is  the  last  voice,  and  therefore  will 
stick  longest,  and  with  most  power,  on  their  slaughtered 
souls.  There  is  no  calling  of  it  back  again;  it  is  the  very 
wind  up  of  eternal  judgment. 


CHAPTER  XII. 

THE   ETERNAL   FUTURE. 

Thus,  then,  the  judgment  being  over,  the  mediatorial 
kingdom  ceaseth  to  be  any  longer  in  the  hand  of  the  man 
Christ  Jesus.  For  as  the  judges  here  among  men,  when 
they  have  gone  their  circuit,  do  deliver  up  their  commission 
to  the  king ;  so  Christ  the  Judge  doth  now  deliver  up  his 
kingdom  to  his  Father.  And  now  all  is  swallowed  up  of 
eternity.  The  damned  are  swallowed  up  of  eternal  justice 
and  wrath;  the  saved,  of  eternal  life  and  felicity;  and  the 
Son  also  delivereth  up,  I  say,  the  kingdom  to  the  Father, 
and  as  man  is  subject  himself  under  him,  that  did  put  all 
things  under  him,  that  God  may  be  all  in  all. 

For  now  is  the  end  come,  and  not  before,  even  the  end 
of  the  reign  of  death  itself;  for  death,  and  hell,  and  sinners, 
and  devils,  must  now  go  together  into  the  lake  that  burns 
with  fire  and  brimstone.      And  now  is  the  end  of  Christ's 
reign,  as  the  Son  of  man,  and  the  end  of  the  reign  of  the 
saints  with  him  in  this  his  kingdom,  which  he  hath  received 
of  his  Father,  for  his  work's  sake,  which  he  did  for  him,  and 
for  his  elect.     "Then  cometh  the  end,"   saith  Paul,  "when 
he  shall  have  delivered  up  the  kingdom  to  God,  even  the 
Father.'^      But  when    shall    that  be  ?      Why,  he  answers 
saying,   "  When  he  shall  have  put  down  all  rule,  and  all 
authority  and  power.      For  he  must  reign  until  he  hath  put 
all  enemies  under  his  feet'^  (which  will  not  be  until  the  final 
sentence  and  judgment  be  over);  "For  the  last  enemy  that 
shall  be  destroyed,  is  death.      For  God  hath  put  all  things 
under  his  feet.    But  when  he  saith.  All  things  are  put  under 
him ;  it  is  manifest  he  is  excepted  which  did  put  all  things 

(415) 


416  Tni:  restiurection  of  the  dead. 

under  hiin.  And  when  all  things  shall  be  subdued  unto 
him,  then  shall  the  Son  also  himself  be  subject  unto  him, 
that  put  all  things  under  him,  that  God  may  be  all  in  all.'' 

All  things  being  now  at  this  pass,  namely,  every  one  being 
in  his  proper  place ;  God  in  his,  Christ  in  his,  the  saint  in 
his,  and  the  sinner  in  his ;  I  shall  conclude  with  this  brief 
touch  upon  both  the  state  of  the  good  and  bad  after  this 
eternal  judgment. 

1.  The  righteous  now  shall  never  fear  death,  the  devil, 
and  hell  more  :  and  the  wicked  shall  never  hope  for  life. 

2.  The  just  shall  ever  have  the  victory  over  these  things; 
but  the  wicked  shall  everlastingly  be  swallowed  up  of  them. 

3.  The  holy  shall  be  in  everlasting  light,  but  the  sinner 
in  everlasting  darkness.  Without  light,  I  say,  yet  in  fire ; 
ever  burning,  yet  not  consumed ;  always  afraid  of  death  and 
hell;  vehemently  desiring  to  be  annihilated  to  nothing;  con- 
tinually fearing  to  stay  long  in  hell,  and  yet  certainly  sure 
they  shall  never  come  out  of  it;  ever  desiring  the  saints' 
happiness,  and  yet  always  envying  their  felicity;  they  would 
have  it  because  it  is  easy  and  comfortable ;  yet  cannot  abide 
to  think  of  it,  because  they  have  lost  it  for  ever.  Ever 
loaded  with  the  delight  of  sin ;  and  yet  that  is  the  greatest 
torture ;  always  desiring  to  put  it  out  of  their  mind;  and  yet 
assuredly  knowing  they  must  for  ever  abide  under  the  guilt 
and  torment  thereof. 

4.  The  saints  are  always  inflamed  with  the  consideration 
©f  the  grace  that  once  they  embraced ;  but  the  wicked  most 
flamingly  tormented  with  the  thoughts  of  their  once  reject- 
inf^  and  refusing;  it 

5.  The  just,  when  they  think  of  their  sins,  are  comforted 
with  the  thoughts  of  their  being  delivered  from  them ;  but 
the  ungodly,  when  they  think  of  their  righteousness,  will 
gnaw  themselves,  to  think  that  this  would  not  deliver  them 
from  hell. 

0.  When  the  godly  think  of  hell,  it  will  increase  their 


THE  ETERNAL  STATE.  417 

comfort;  but  when  the  wicked  think  of  heaven,  it  will 
twinge  them  like  a  serpent.  Oh,  this  eternal  judgment ! 
What  would  a  damned  soul  give,  that  there  might  be, 
though  after  thousands  and  hundreds  of  thousands  of  mil- 
lions of  years,  an  end  put  to  this  eternal  judgment.  But 
their  misery  is,  they  have  sinned  against  a  Grod  that  is  eter- 
nal; they  have  offended  that  justice  that  will  never  be  satis- 
fied; and  therefore  they  must  abide  the  fire  that  never  shall 
be  quenched.     Here  is  judgment,  just  and  sad. 

Again,  As  it  will  be  thus  with  good  and  bad  in  general; 
so  again  more  particularly,  when  the  wicked  are  thus  ad- 
judged and  condemned,  and  also  received  of  the  fiery  gulf, 
then  they  shall  find,  that  as  he  that  busieth  himself  to  do 
good,  shall  have  more  glory  than  others ;  so  they  that  have 
been  more  busy  and  active  in  sin  than  others  shall  have 
more  wrath  and  torment  than  others.  For  as  doing  good 
abundantly  doth  enlarge  the  heart  to  receive  and  hold  more 
glory;  so  doing  evil  abundantly  doth  enlarge  the  heart  and 
soul  to  receive  punishment  so  much  the  more.  And  hence 
it  is  that  you  have  such  sayings  as  these :  ^^  It  shall  be  more 
tolerable  in  the  judgment  for  Sodom  than  for  others ;"  that 
is,  than  for  those  that  had  sinned  against  much  greater  light 
and  mercy :  for  these,  as  he  saith  in  another  place,  ^^  shall 
receive  greater  damnation. '^  Yea,  it  standeth  to  reason,  that 
he  who  hath  most  light,  most  conviction,  most  means  of 
conversion,  and  that  was  highest  towards  heaven,  must  needs 
have  the  greatest  fall,  and  so  sink  deepest  into  the  jaws  of 
eternal  misery.  As  one  star,  that  is,  one  saint,  differeth 
from  another  in  heaven,  so  one  damned  soul  shall  difier  from 
another  in  hell.  It  is  so  among  the  devils  themselves :  there 
are  some  worse  than  others :  Beelzebub  is  the  prince,  or  the 
chief  of  the  devils ;  that  is,  one  that  was  most  glorious  in 
heaven,  chief  among  the  reprobate  angels  before  his  fall ;  and 
therefore  sinned  against  the  greater  light,  mercy,  and  good- 
ness, and  so  became  the  chief  for  wickedness,  and  will  also 


418        THE  RESURRECTION  OF  THE  DEAD. 

have,  as  the  wages  thereof,  the  chief  of  torments.  For  that 
will  be  true  of  the  damned  of  hell  which  is  prayed  for  against 
Babylon:  ^'How  much  she  hath  glorified  herself,  and  lived 
deliciously,  so  much  torment  and  sorrow  give  her.''  Can  it 
be  imagined,  that  Judas  should  not  have  more  torment,  who 
betrayed  the  Prince  of  life  and  Saviour  of  the  world,  than 
others  who  never  came  near  his  wickedness  by  ten  thousand 
degrees  ?  "  He  that  knew  his  master's  will,  and  prepared 
not  himself,  neither  did  according  to  his  will,  shall  be  beaten 
with  many  stripes,"— with  many  more  stripes  than  others, 
that  through  ignorance  did  commit  sin  worthy  of  stripes. 

But  why  should  I  thus  discourse  of  the  degrees  of  the  tor- 
ments of  the  damned  souls  in  hell?  for  he  that  suffers  least, 
will  have  the  waters  of  a  full  cup  wrung  out  to  him.  The 
least  measure  of  wrath  will  be  the  wrath  of  God ;  eternal 
and  fiery  wrath,  insupportable  wrath  ]  it  will  lay  the  soul  in 
the  gulf  of  that  second  death,  which  will  for  ever  have  the 
mastery  over  the  poor  sinking,  perishing  sinner.  "And 
death  and  hell  were  cast  into  the  lake  of  fire.  This  is  the 
second  death.  And  whosoever  was  not  found  written  in  the 
book  of  life,  was  cast  into  the  lake  of  fire." 


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